Jeremiah 50:12 — Word Study
WLCבּ֤וֹשָׁה אִמְּכֶם֙ מְאֹ֔ד חָפְרָ֖ה יֽוֹלַדְתְּכֶ֑ם הִנֵּה֙ אַחֲרִ֣ית גּוֹיִ֔ם מִדְבָּ֖ר צִיָּ֥ה וַעֲרָבָֽה׃
BSAyour motherʼêm [the one who gave birth to you, maternal figure] will be greatlymᵉʼôd [exceedingly, very] ashamedbûwsh■ [to be ashamed, feeling guilt or disappointment] she who bore youyâlad [gave birth to] will be disgracedchâphêr■ [confounded, put to shame] Beholdhinnêh [look, see] [she will be] the leastʼachărîyth [hindermost, last] of the nationsgôwy [Gentiles, non-Hebrew people] a wildernessmidbâr [desert, dry land] a dry landtsîyâh [barren, without water] and a desertʻărâbâh [uninhabited, desolate place]
| Greek | English | Parsing |
|---|---|---|
| בּ֤וֹשָׁה | she will be ashamed | Verb, Qal, perfect third person feminine singular |
| אִמְּכֶם֙ | mother your | Noun common feminine singular construct, suffix |
| מְאֹ֔ד | exceedingly | Adv |
| חָפְרָ֖ה | she will be abashed | Verb, Qal, perfect third person feminine singular |
| יֽוֹלַדְתְּכֶ֑ם | [the one who] gave birth you | Verb qal participle (active) feminine singular common, suffix |
| הִנֵּה֙ | there! | Particle |
| אַחֲרִ֣ית | [the] last of | Noun common, feminine singular construct |
| גּוֹיִ֔ם | nations | Noun common, masculine plural absolute |
| מִדְבָּ֖ר | a wilderness | Noun common, masculine singular absolute |
| צִיָּ֥ה | a desert | Noun common, feminine singular absolute |
| וַעֲרָבָֽה׃ | and a desert plain | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | your mother will be greatly ashamed; she who bore you will be disgraced. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert. |
| KJV | Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert. |
| ASV | your mother shall be utterly put to shame; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert. |
| YLT | Ashamed hath been your mother greatly, Confounded hath she been that bare you, Lo, the hindermost of nations [is] a wilderness, A dry land, and a desert. |
| WEB | your mother will be utterly disappointed. She who bore you will be confounded. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert. |
| BBE | Your mother will be put to shame; she who gave you birth will be looked down on: see, she will be the last of the nations, a waste place, a dry and unwatered land. |
The translations agree on the meaning of the key terms in this verse.
The structure emphasizes the main clause about the mother's shame, with additional phrases elaborating on her disgrace and desolation.







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 — Jeremiah 50:12
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 — Prophecy Against Babylongenerated
Jeremiah 50:12 speaks of the deep shame that Babylon will experience, personified as a mother who has failed in her role. The surrounding verses highlight the reasons for this disgrace, emphasizing the consequences of Babylon's actions against God's people. This prophecy serves as a warning of judgment and the ultimate downfall of a once-great nation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 49:2 | Therefore, behold, the days are coming, declares the LORD, when I will sound the battle cry against Rabbah of the Ammonites. It will become a heap of ruins, and its villages will be burned. Then Israel will drive out their dispossessors, says the LORD. |
| 2 | Galatians 4:26 | But the Jerusalem above is free, and she is our mother. |
| 3 | Revelation 17:5 | And on her forehead a mysterious name was written: BABYLON THE GREAT, THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. |
| 4 | Jeremiah 25:26 | all the kings of the north, both near and far, one after another—all the kingdoms on the face of the earth. And after all of them, the king of Sheshach will drink it too. |
| 5 | Isaiah 23:13 | Look at the land of the Chaldeans — a people now of no account. The Assyrians destined it for the desert creatures; they set up their siege towers and stripped its palaces. They brought it to ruin. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בּוֹשָׁה, Bo.o.shahgenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt or disappointment. It describes a strong emotional response, where one feels disconcerted or delayed, similar to the shame experienced by Adam and Eve after their disobedience.
In this verse, the use of the perfect form indicates that the shame is a completed action, highlighting the depth of Babylon's disgrace. The emotional weight of this word underscores the seriousness of the judgment being pronounced.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ashamed for בּוֹשָׁה and disgraced for חָפְרָה, aligning with the KJV and ASV.
Sentence Structuregenerated
The main clause centers around the verb בּוֹשָׁה, she will be ashamed, which governs the subject 'your mother.' The structure indicates a cause-and-effect relationship, where the mother's shame is tied to the disgrace of her offspring.
The additional clauses describe the extent of her disgrace and the resulting state of desolation, with a series of noun phrases providing further detail about her diminished status among the nations.
Septuagint Backgroundgenerated
The Septuagint translates בּוֹשָׁה as ᾐσξύνθη (G153), which means 'to be ashamed' and carries a similar connotation of disgrace. This choice reflects the translators' understanding of Babylon's humiliation as a significant theme.
The translation aligns closely with the Hebrew, emphasizing the emotional and social ramifications of Babylon's downfall.
In plain words — the whole versegenerated
Jeremiah 50:12 tells us that Babylon, personified as a mother, will experience great shame and disgrace. She will be reduced to the least of the nations, described as a wilderness and a desert, highlighting her desolation and loss of status.
Frequently Asked Questionsgenerated
Babylon's shame signifies her fall from power and prestige, reflecting the consequences of her actions against God's people.
The metaphor of a mother emphasizes the nurturing role she once held, contrasting sharply with her current state of disgrace.
This phrase indicates that Babylon will be diminished to a point of insignificance among other nations, highlighting her complete downfall.
The surrounding verses detail the reasons for Babylon's disgrace, linking her actions to the divine judgment she faces.
Reflection Questionsgenerated
- What are some modern examples of nations or leaders experiencing shame due to their actions?
- How can understanding Babylon's downfall inform our perspective on pride and humility?
- In what ways can we see the consequences of actions reflected in our own lives or communities?
- What lessons can we learn from this prophecy about the importance of accountability?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 50:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYour mother shall be sore confounded,.... The monarchy of the Chaldeans; so the Targum and jarchi, your congregation; or rather their metropolis, their mother city, the city of Babylon; which would
Read John Gill on Jeremiah 50 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYour mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert. Your mother - Babylon, the metropolis of the empire.
Read Robert Jamieson on Jeremiah 50 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour chief City Babylon, or your country, which is the common mother of all the Chaldeans, shall be destroyed, or shall be ashamed of you, who are not able to defend her. The sense here seems a little difficult, because it appears no such strange thing that the hindermost of the nations should be a wilderness. It is therefore probable that the words shall be are to be understood before the hindermost of the nations; our translation supplieth them after; so the reading will be, it shall be the hindermost of the nations, a wilderness, &c.; that is, Babylon, that hath been so famous, and accounted the head of the nations, shall become the meanest of all nations, a mere wilderness, and a dry…
Read Matthew Poole on Jeremiah 50 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 50:12 Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations [shall be] a wilderness, a dry land, and a desert.Ver. 12. Your mother shall be sore confounded,] i.e., Babylon, your mother city, or Babylonia, your country; or your monarchical greatness, which being in the last place laid waste after other nations, shall with shame cry out, Heu tam cito me quae primas obtinebam, &c. How is it that I, who was the head of nations, am now the tail, &c.
Read John Trapp on Jeremiah 50 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Your mother shall be sore confounded . . .—The prophet speaks to the people of Babylon, and the city is therefore described as their mother. The hindermost of the nations shall be a wilderness . . .—The interpolated words mar the force of the sentence. Better, behold the hindermost of the nations, a wilderness, a waste, and a desert. This was to be the state to which Babylon should be reduced.
Read Charles John Ellicott on Jeremiah 50 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Your mother] Speaking to the Chaldeans: BABYLON, the metropolis, or mother city, shall be a wilderness, a dry land, a desert, neither fit for man nor beast.
Read AdamClarke on Jeremiah 50 →
CambridgeThe Cambridge Bible for Schools and Colleges12. your mother] Babylon, as mother of the individual citizens. Cp. Hosea 2:2; Hosea 2:5. a wilderness … a desert] Cp. Jeremiah 2:6, Jeremiah 51:43.
Read Cambridge on Jeremiah 50 →
Albert Barnes1798–1870Barnes' Notes on the BibleYour mother - i. e., Babylon. Confounded ... ashamed. Or, ashamed ... blush. Behold ... - Translate, “Behold she is the hindermost of the nations, a desert, a thirsty land, and a waste:” - the reason why Babylon is to blush.
Read Albert Barnes on Jeremiah 50 →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
your mother will be greatly ashamed; she who bore you will be disgraced. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert.
your mother will be utterly disappointed. She who bore you will be confounded. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert.
your mother will be greatly ashamed; she who bore you will be disgraced. Behold, she will be the least of the nations, a wilderness, a dry land, and a desert.
But Babylonia will be put to great shame. The land where you were born will be disgraced. Indeed, Babylonia will become the least important of all nations. It will become a dry and barren desert.
Tyndale line
Your mother shall be sore confounded; she that bare you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.
your mother shall be utterly put to shame; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert.
your mother shall be sore ashamed; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert.
Your mother shall be greatly confounded; she that bore you shall be ashamed: behold, the hindermost of the nations shall be a wilderness, a dry land, and a desert.
Therefore your mother shall bee sore confounded, and she that bare you, shall be ashamed: beholde, the vttermost of the nations shalbe a desert, a drie land, and a wildernes.
Strictly literal
Your mother hath been sorely put to shame; she that bore you hath been covered with reproach: behold, [she is become] hindmost of the nations, a wilderness, a dry land, and a desert.
Ashamed hath been your mother greatly, Confounded hath she been that bare you, Lo, the hindermost of nations [is] a wilderness, A dry land, and a desert.
Your mother has been greatly ashamed, || She who bore you has been confounded, || Behold, the last of nations [is] a wilderness, || A dry land, and a desert.
Your mother is made greatly ashamed; she that bore you is put to the blush; behold, the end of nations shall be wilderness, dry land, and desert.
So your mother will be greatly ashamed; the one who bore you will be embarrassed. See, she will be the least of nations, a wilderness, a dry land, and a desert.
From the Latin
Your mother is confounded exceedingly, and she that bore you is made even with the dust: behold she shall be the last among the nations, a wilderness unpassable, and dry.
Simplified
you are going to bring shame on your mother, you are going to disgrace the one who gave birth to you. Watch as she becomes the least important of all the nations, a wilderness, a dry desert land.
Your mother will be put to shame; she who gave you birth will be looked down on: see, she will be the last of the nations, a waste place, a dry and unwatered land.
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 agree on the core message of this verse, with the Septuagint matching 7 of the 11 words from the Hebrew. This indicates a strong consistency in the portrayal of Babylon's shame and disgrace.
בּ֤וֹשָׁה אִמְּכֶם֙ מְאֹ֔ד חָפְרָ֖ה יֽוֹלַדְתְּכֶ֑ם הִנֵּה֙ אַחֲרִ֣ית גּוֹיִ֔ם מִדְבָּ֖ר צִיָּ֥ה וַעֲרָבָֽה׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 50:12
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
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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 אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2mp
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa
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
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal | Suff — Verb qal participle (active) feminine singular common · suffixHVqrfsc/Sp2mp
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
N-fs — Noun common · feminine singular constructHNcfsc
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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
N-ms — Noun common · masculine singular absoluteHNcmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
צִיָּה (tsiyah) refers to dryness or drought, stemming from a root that means to parch. It encompasses concepts of aridity, barren land, and wilderness. The term is used in contexts related to desolate or dry places.
צִיָּה n.f. dryness, drought
base
H6723 צִיָּה dryness, drought
6723 tsiyah tsee-yaw'
from an unused root meaning to parch; aridity; concretely, a
desert:--barren, drought, dry (land, place), solitary place,
wilderness.
צִיָּה (tsiy.yah) — dryness.
dryness, drought, desert
N-fs — Noun common · feminine singular absoluteHNcfsa
dez'-ert midhbar, chorbah, yeshimon, `arabhah, tsiyah, tohu; eremos, eremia: Midhbar, the commonest word for "desert," more often rendered "wilderness," is perhaps from the root dabhar, in the sense of "to drive," i.e. a place for driving or pasturing flocks. Yeshimon is from yasham, "to be empty", chorbah (compare Arabic kharib, "to lie waste"; khirbah, "a ruin"; kharab, "devastation"), from charabh "to be dry"; compare also `arabh, "to be dry," and `arabhah, "a desert" or "the Arabah" (see CHAMPAIGN). For 'erets tsiyah (Ps 63:1; Isa 41:18), "a dry land," compare tsiyim, "wild beasts of the desert" (Isa 13:21, etc.). Tohu, variously rendered "without form" (Ge 1:2 the King…
Desert
(1.) Heb. midbar, “pasture-ground;” an open tract for pasturage; a common (Joel 2:22). The “backside of the desert” (Ex. 3:1) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered “wildernes,” and is used of the country lying between Egypt and Palestine (Gen. 21:14, 21; Ex. 4:27; 19:2; Josh. 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land.
Not a stretch of sand, an utterly barren waste, but a wild, uninhabited region. The words rendered in the Authorized Version by "desert," when used in the historical books denote definite localities. ARABAH. This word means that very depressed and enclosed region--the deepest and the hottest chasm in the world--the sunken valley north and south of the Dead Sea, but more particularly the former. [ARABAH] Arabah in the sense of the Jordan valley is translated by the word "desert" only in (Ezekiel 47:8) MIDBAR. This word, which our translators have most frequently rendered by "desert," is accurately "the pasture ground." It is most frequently used for those tracts of waste land which lie beyond the cultivated ground in the immediate neighborhood of the towns and villages of Palestine, and which are a very familiar feature to the…
The Scriptures, by "desert," generally mean an uncultivated place, a wilderness, or grazing tract. Some deserts were entirely fry and barren; others were beautiful, and had good pastures. David speaks of the beauty of the desert, Ps 65:12,13. Scripture names several deserts in the Holy Land. Other deserts particularly mentioned, are "that great and terrible wilderness" in Arabia Petraea, south of Canaan, Nu 21:20; also the region between Canaan and the Euphrates, Ex 23:31 De 11:24. The pastures of this wilderness are clothed in winter and spring with rich and tender herbage; but the heat of summer soon burns this up, and the Arabs are driven to seek pasturage elsewhere.
עֲרָבָה (arabah) refers to a desert plain or steppe, often associated with the generally sterile valley of the Jordan and its extension to the Red Sea. It encompasses meanings like wilderness and champaign. The term appears in various contexts, including references to specific locations like the Brook of Arabah and the Plains of Moab.
עֲרָבָה 61 n.f. desert-plain, steppe
base
H6160 עֲרָבָה desert-plain, steppe
6160 `arabah ar-aw-baw'
from 6150 (in the sense of sterility); a desert; especially
(with the article prefix) the (generally) sterile valley of
the Jordan and its continuation to the Red Sea:--Arabah,
champaign, desert, evening, heaven, plain, wilderness. See
also 1026.
see HEBREW for 06150
see HEBREW for 01026
עֲרָבָה (a.ra.vah) — Arabah.
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Brook of) the Arabah.
Combined with na.chal (נַ֫חַל "Brook" H5158K)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — Plains (of Moab).
Combined with mo.av (מוֹאָב " of Moab" H4124I)
§ desert plain, steppe, desert, wilderness
עֲרָבָה (a.ra.vah) — (Beth)-arabah.
desert plain, steppe, desert, wilderness
Another spelling of bet ha.a.ra.vah (בֵּית הָֽעֲרָבָה "Beth-arabah" H1026)
עֲרָבָה (a.ra.vah) — (Sea of) the Arabah.
Another name of me.lach (מֶ֫לַח "Salt( Sea)" H4417G)
עֲרָבָה (a.ra.vah) — plain.
§ desert plain, steppe, desert, wilderness
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
plan
(1) kikkar, "circle" "talent," or "round loaf";
(2) mishor, from yashar, "to be level"; compare Arabic maisur, "that which is easy";
(3) biqah; compare Arabic baq`at, "a plot of ground" or "a wet meadow";
(4) `arabhah;
(5) shephelah;
(6) topos pedinos (Lu 6:17);
(7) 'elon; compare elah, and 'allon "oak" (Ge 35:4,8, etc.); also 'elah, "Elah" (1Sa 17:2);
Plain
(1.) Heb. ‘abel (Judg. 11:33), a “grassy plain” or “meadow.” Instead of “plains of the vineyards,” as in the Authorized Version, the Revised Version has “Abel-cheramim” (q.v.), comp. Judg. 11:22; 2 Chr. 16:4.
(2.) Heb. ‘elon (Gen. 12:6; 13:18; 14:13; 18:1; Deut. 11:30; Judg. 9:6), more correctly “oak,” as in the Revised Version; margin, “terebinth.”
See CANAAN, and OAK.
