Isaiah 1:29 — Word Study
WLCכִּ֣י יֵבֹ֔שׁוּ מֵאֵילִ֖ים אֲשֶׁ֣ר חֲמַדְתֶּ֑ם וְתַ֨חְפְּר֔וּ מֵהַגַּנּ֖וֹת אֲשֶׁ֥ר בְּחַרְתֶּֽם׃
BSASurelykîy you will be ashamedbûwsh▸ [put to shame, confounded] of the sacred oaksʼayil [trees of your desire, idols] in which you have delightedchâmad■ [taken great pleasure, delighted] you will be embarrassedchâphêr▸ [ashamed, embarrassed] by the gardensgannâh [places of worship, pleasure gardens of idols] thatʼăsher you have chosenbâchar■ [selected]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| יֵבֹ֔שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| מֵאֵילִ֖ים | from [the] oaks | Preposition, noun common masculine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| חֲמַדְתֶּ֑ם | you have desired | Verb, Qal, perfect second person masculine plural |
| וְתַ֨חְפְּר֔וּ | and you may be abashed | Conjunction, verb qal second person masculine plural |
| מֵהַגַּנּ֖וֹת | from the gardens | Preposition, particle, noun common feminine plural absolute |
| אֲשֶׁ֥ר | which | Particle |
| בְּחַרְתֶּֽם׃ | you have chosen | Verb, Qal, perfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen. |
| KJV | For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. |
| ASV | For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. |
| YLT | For [men] are ashamed because of the oaks That ye have desired, And ye are confounded because of the gardens That ye have chosen. |
| WEB | For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen. |
| BBE | For you will be put to shame because of the trees of your desire, and because of the gardens of your pleasure. |
Where they part company is יֵבֹ֔שׁוּ — see How Translations Differ.
The sentence contains two main clauses with subordinate phrases providing context, emphasizing the consequences of the people's choices.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Isaiah 1:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning Against Idolatrygenerated
Isaiah 1:29 speaks to the people about the consequences of their idolatrous choices, emphasizing that their delight in false gods will lead to embarrassment. The surrounding verses highlight the fate of rebels and sinners, contrasting their actions with the impending judgment of God. This serves as a call to recognize the futility of worshiping idols and the importance of returning to true worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 30:22 | So you will desecrate your silver-plated idols and your gold-plated images. You will throw them away like menstrual cloths, saying to them, “Be gone!” |
| 2 | Isaiah 31:7 | For on that day, every one of you will reject the idols of silver and gold that your own hands have sinfully made. |
| 3 | Isaiah 45:16 | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| 4 | Ezekiel 16:63 | so that when I make atonement for all you have done, you will remember and be ashamed and never again open your mouth because of your disgrace, declares the Lord GOD.” |
| 5 | Ezekiel 36:31 | Then you will remember your evil ways and wicked deeds, and you will loathe yourselves for your iniquities and abominations. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יֵבֹ֔שׁוּ, ye.Vo.shugenerated
The verb יֵבֹ֔שׁוּ (ye.Vo.shu) is in the imperfect tense, indicating a future action where the subjects will experience shame. This word conveys a deep emotional response to guilt or disappointment, often associated with wrongdoing.
In this context, it underscores the inevitable realization of the people's misplaced affections for idols, highlighting the seriousness of their choices. The use of this verb reflects the emotional weight of their actions and the consequences that will follow.
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 יֵבֹ֔שׁוּ governs the verse, with two prepositional phrases providing context: one detailing the source of shame and the other describing the gardens. The structure emphasizes the consequences of the people's choices and their connection to idolatry.
The Hebrew word order places the subjects first, drawing attention to the people who will experience shame, followed by the objects of their desire, which highlights the contrast between their choices and the resulting embarrassment.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֔שׁוּ as αἰσχυνθήσονται, which carries a similar meaning of feeling shame. This choice reflects a consistent interpretation of the emotional response to idolatry.
The translation shows that the concept of shame is understood across both Hebrew and Greek contexts, emphasizing the universal nature of the consequences of turning away from God.
In plain words — the whole versegenerated
Isaiah 1:29 warns the people that they will feel shame for their delight in idols, represented by the sacred oaks and gardens they have chosen. This verse highlights the consequences of turning away from God and choosing false worship.
Frequently Asked Questionsgenerated
To be ashamed of the sacred oaks refers to the realization that the idols and places of worship they cherished are worthless, leading to feelings of guilt and embarrassment.
Gardens symbolize the places of worship and pleasure that the people have chosen over God, illustrating their misguided desires and the emptiness of their choices.
This verse fits within a broader warning against rebellion and sin, emphasizing the consequences of idolatry and the call to return to true worship.
This warning serves as a reminder of the futility of placing our desires in idols and the importance of recognizing the true source of fulfillment.
Reflection Questionsgenerated
- What are some modern-day idols that distract us from true worship?
- How can we recognize the areas in our lives where we have misplaced our affections?
- In what ways can we encourage others to turn away from false worship and embrace the truth?
- How does understanding the consequences of idolatry shape our relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they shall be ashamed of the oaks which ye have desired,.... Though there is a change of persons in the words, the same are intended; and design such, who being convinced of the idolatries of the
Read John Gill on Isaiah 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. They shall be ashamed (Romans 6:21) of the oaks.
Read Robert Jamieson on Isaiah 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall be ashamed; not with an ingenuous and penitential shame for the sin, but with an involuntary and penal shame for the disappointment of their hopes which they had in their idols. Which ye have desired; which, after the manner of the heathen, you have consecrated to idolatrous uses, that under them you might worship your idols, as they did, : see also 3:6. The gardens; in which, as well as in the groves, they committed idolatry; of which we read 66:17. That ye have chosen, to wit, for the place of your worship, which is opposed to the place which God had chosen and appointed for his worship.
Read Matthew Poole on Isaiah 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.Ver. 29. For they shall be ashamed of the oaks.] Pudefient et Peribunt; they shall be ashamed of their false ways of worship, but not with a godly shame, such as was Ephraim’ s, that made him say, "What have I to do any more with idols." Of this holy shame Chrysostom saith that it is the beginning of salvation, as that which drives a man into himself makes him fall low in his own eyes, shame and shent himself in the presence of God, seek for covering by Christ, that the shame of his nakedness may not appear. But the shame here mentioned is of another…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) They shall be ashamed of the oaks . . .—Better, terebinths. The words point to the groves that were so closely connected with the idolatry of Canaan, especially with the worship of the asherah, and which the people had chosen in preference to the sanctuary of Jehovah (Isaiah 17:8; Isaiah 57:5; Isaiah 66:17; Deuteronomy 16:21; 2 Kings 16:4; Jeremiah 3:6). Greek worship presents the parallels of the groves of Daphne at Antioch, and those of Dodona and of the Eumenides at Colônos. The “gardens” were the precinct planted round the central tree or grove.
Read Charles John Ellicott on Isaiah 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. For they shall be ashamed of the oaks - "For ye shall be ashamed of the ilexes"] Sacred groves were a very ancient and favourite appendage of idolatry. They were furnished with the temple of the god to whom they were dedicated, with altars, images, and every thing necessary for performing the various rites of worship offered there; and were the scenes of many impure ceremonies, and of much abominable superstition. They made a principal part of the religion of the old inhabitants of Canaan; and the Israelites were commanded to destroy their groves, among other monuments of their false worship. The Israelites themselves became afterwards very much addicted to this species of…
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CambridgeThe Cambridge Bible for Schools and Colleges29–31. The judgment will also bring about a purification of religion, by revealing the folly of trusting in other deities than Jehovah.
Read Cambridge on Isaiah 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor they shall be ashamed - That is, when they see the punishment that their idolatry has brought upon them, they shall be ashamed of the folly and degradation of their worship.
Read Albert Barnes on Isaiah 1 →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
Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen.
For they shall be ashamed of the oaks which you have desired, and you shall be confounded for the gardens that you have chosen.
Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen.
Indeed, they will be ashamed of the sacred trees you find so desirable; you will be embarrassed because of the sacred orchards where you choose to worship.
Tyndale line
For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.
For they shalbe confounded for the okes, which ye haue desired, and ye shall be ashamed of the gardens, that ye haue chosen.
Strictly literal
For they shall be ashamed of the terebinths that ye have desired, and ye shall blush for the gardens that ye have chosen.
For [men] are ashamed because of the oaks That ye have desired, And ye are confounded because of the gardens That ye have chosen.
For [men] are ashamed because of the oaks || That you have desired, || And you are confounded because of the gardens || That you have chosen.
For people shall be ashamed because of the terebinths which ye had desired, and ye shall be put to the blush because of the gardens that ye had chosen.
“For you will be ashamed of the sacred oak trees that you desired, and you will be embarrassed by the gardens that you have chosen.
From the Latin
For they shall be confounded for the idols, to which they have sacrificed: and you shall be ashamed of the gardens which you have chosen.
Simplified
You will be ashamed about how you enjoyed your pagan worship among the oak trees; you will be embarrassed because you chose the pleasure gardens of idols.
For you will be put to shame because of the trees of your desire, and because of the gardens of your pleasure.
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 Dead Sea Scrolls agree on the wording of this verse, with minor variations in the restoration of certain words. The Septuagint aligns closely with the Hebrew, confirming the central message of shame associated with idolatry.
כִּ֣י יֵבֹ֔שׁוּ מֵאֵילִ֖ים אֲשֶׁ֣ר חֲמַדְתֶּ֑ם וְתַ֨חְפְּר֔וּ מֵהַגַּנּ֖וֹת אֲשֶׁ֥ר בְּחַרְתֶּֽם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כיא יבושו מאלים אשר חמדתם ותחפורו מהגנות אשר בחרתם
9 words on the leather.
כי יבשו מאילים [אשר] [חמדתם] [ותחפרו] [מהגנות] אשר בחרתם
2 words on the leather — 3 partly restored, 4 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 Isaiah 1:29
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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…
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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
Rel — ParticleHTr
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-Imperf-2mp — Conjunction · verb qal second person masculine pluralHC/Vqu2mp
גַּנָּה (gannah) is a feminine noun meaning 'garden' or 'orchard.' It is derived from the root word for 'garden' (גַּן, gan). The entries consistently describe it as a place for growing plants, with no significant disagreement among the lexicons.
גַּנָּה n.f. garden (cf. foregoing [גַּן])—garden, orchard
base
H1593 גַּנָּה, גִּנָּה garden (cf. foregoing [גַּן])—garden, orchard
1593 gannah gan-naw'
feminine of 1588; a garden:--garden.
see HEBREW for 01588
גַּנָּה (gan.nah) — garden.
garden, orchard
Also means: gin.nah (גִּנָּה "garden" H1594)
Prep | Art | N-fp — Preposition · particle · noun common feminine plural absoluteHR/Td/Ncfpa
Gardens
Mentioned in Scripture, of Eden (Gen. 2:8, 9); Ahab’s garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).
The “king’s garden” mentioned 2 Kings 25:4, Neh. 3:15, was near the Pool of Siloam.
Are often mentioned in Scripture, though in a sense somewhat peculiar; for in the language of the Hebrews, every place where plants and trees were cultivated with greater care than in the open field, was called a garden. Fruit and shade trees, with aromatic shrubs, sometimes constituted the garden; though roses, lilies, and various gardens were used only for table vegetables, Ge 2:8-10 15:1-21 1Ki 21:2 Ec 2:5,6. They were located if possible beside a river or fountain, Ge 13:10 Nu 24:6. In other places reservoirs were provided, from which the water was distributed in various ways, as occasion required,
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
HTr — ParticleHTr
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
