or (Jeremiah 48:7) כְּמִישׁ; from an unused root meaning to subdue; the powerful; Kemosh, the god of the Moabites; Chemosh.
Transliteration:Kᵉmôwsh
Pronunciation:kem-oshe'
Detailed Word Study
AI-Generated
Loading Study...
### Core Meaning & Semantic Range
The Hebrew lemma כְּמוֹשׁ (Kᵉmôwsh), transliterated as Chemosh or Kemosh, refers to the national god of the Moabites. Its root, though unused elsewhere in the Hebrew Bible, carries the meaning "to subdue," thereby implying a sense of "the powerful" or "subduer" for the deity. An alternate spelling, כְּמִישׁ (Kᵉmîysh), appears in [[Jeremiah 48:7]]. This etymological understanding aligns with the nature of ancient Near Eastern national deities, who were often perceived as powerful protectors and enablers of their people's military success and prosperity. Semantically, `{{H3645}}` functions exclusively as a proper noun, identifying this specific pagan deity.
### Biblical Occurrences & Contextual Analysis
The deity Chemosh is mentioned eight times in the Hebrew Bible, primarily in connection with Moab and instances of Israelite idolatry.
* [[Numbers 21:29]]: Chemosh is first mentioned as the god to whom the Moabites are devoted. The verse is part of a taunt song against Moab, highlighting their reliance on Chemosh for protection, which ultimately proves futile against the Israelites.
* [[Judges 11:24]]: Jephthah, in his negotiation with the Ammonites, refers to Chemosh as "your god," implying that Chemosh is the god of the Ammonites who gave them their land, just as Yahweh gave Israel their land. This reflects a common ancient Near Eastern understanding of national deities granting territory, though it does not endorse the legitimacy of Chemosh. Scholars often note that Molech was the primary god of the Ammonites, suggesting Jephthah might have been conflating or speaking generally of a regional deity, or that Chemosh's influence extended to Ammonite territories.
* [[1 Kings 11:7]]: This is a pivotal passage, revealing King Solomon's grievous apostasy. He built a high place for Chemosh, "the abomination of Moab," on the mountain east of Jerusalem. This act of syncretism, driven by his foreign wives, directly violated the Mosaic Law and initiated the decline of his kingdom.
* [[2 Kings 23:13]]: King Josiah's sweeping religious reforms included the defilement of the high place that Solomon had built for Chemosh, along with those for Ashtoreth and Molech. This act demonstrated Josiah's commitment to purging idolatry and restoring pure Yahwistic worship in Judah, highlighting Chemosh as a significant symbol of pagan worship that had infiltrated Jerusalem.
* [[Jeremiah 48:7]], [[Jeremiah 48:13]], [[Jeremiah 48:46]]: In the book of Jeremiah, Chemosh is central to the prophecies of judgment against Moab. Yahweh declares that Chemosh will go into exile with his priests and officials ([[Jeremiah 48:7]]), signifying the complete overthrow of Moab and its national deity. The Moabites are shamed by Chemosh, just as Israel was shamed by Bethel ([[Jeremiah 48:13]]), underscoring the futility of trusting in false gods. Finally, the judgment against Moab includes the destruction of "the people of Chemosh" ([[Jeremiah 48:46]]), reinforcing the inextricable link between the deity and its worshippers in the context of divine judgment.
Across these occurrences, Chemosh consistently represents a foreign, pagan deity, an object of worship for Israel's adversaries, and a dangerous temptation leading to Israelite apostasy.
### Related Words & Concepts
The study of `{{H3645}}` is enriched by examining its relationship to other biblical terms and concepts:
* **Idolatry and Apostasy:** Chemosh is a prime example of the "abominations" ([[1 Kings 11:7]]) that led Israel, particularly its kings, astray from exclusive worship of Yahweh. This links to broader biblical themes of `{{H8441}}` (to'evah - abomination) and `{{H5230}}` (naker - foreign/strange gods).
* **National Deities:** Chemosh functions as the national god of Moab, paralleling other national deities like Baal (`{{H1168}}`) for the Canaanites, Dagon (`{{H1712}}`) for the Philistines, and Molech (`{{H4432}}`) for the Ammonites. The concept of a deity granting land to its people ([[Judges 11:24]]) is a common ancient Near Eastern worldview, directly challenged by the biblical narrative of Yahweh's unique sovereignty.
* **Divine Judgment:** The prophecies against Moab in Jeremiah demonstrate Yahweh's absolute sovereignty over all nations and their gods. The judgment on Chemosh ([[Jeremiah 48:7]], [[Jeremiah 48:13]]) signifies Yahweh's ultimate power to subdue even the gods perceived as "powerful" by other nations, echoing the root meaning of `{{H3645}}`.
* **High Places:** The "high place" (`{{H1116}}` - bamah) built for Chemosh by Solomon ([[1 Kings 11:7]]) and later defiled by Josiah ([[2 Kings 23:13]]) connects Chemosh to the broader problem of illicit worship sites in Israel.
* **Child Sacrifice:** While the Bible does not explicitly state that child sacrifice was offered to Chemosh, the Mesha Stele (an extra-biblical inscription by a Moabite king) mentions Chemosh's role in warfare and the dedication of captives. Given the proximity and cultural similarities with Ammonite worship of Molech, to whom children were sacrificed (e.g., [[Leviticus 18:21]]), and the general abhorrent practices of Canaanite religions, it is plausible that such rituals were associated with Chemosh worship. The Moabite king Mesha's sacrifice of his own son in [[2 Kings 3:27]] is often seen as an extreme act of devotion to Chemosh in a desperate war effort.
### Theological Significance
The theological significance of `{{H3645}}` is profound in several respects:
* **Yahweh's Exclusive Sovereignty:** Chemosh stands as a stark antithesis to the exclusive worship of Yahweh. The biblical narrative consistently asserts Yahweh's unique claim as the one true God, over and against all other deities. The judgment pronounced upon Chemosh in Jeremiah underscores that no foreign god, no matter how "powerful" in the eyes of its worshippers, can withstand the judgment of the Almighty God of Israel.
* **The Danger of Syncretism:** Solomon's construction of a high place for Chemosh exemplifies the profound spiritual danger of syncretism. This act of religious compromise, driven by political alliances and personal desires, led directly to divine displeasure and the eventual division of the Israelite kingdom ([[1 Kings 11:9-13]]). It serves as a perpetual warning against diluting or corrupting the worship of God with foreign elements.
* **The Abhorrence of Pagan Practices:** While the Bible does not detail the specific rituals of Chemosh worship, its consistent labeling as an "abomination" ([[1 Kings 11:7]]) and its association with the practices of Moab (including human sacrifice, as seen in [[2 Kings 3:27]]) highlight the stark moral and ethical contrast between the holiness of Yahweh and the depravity of pagan cults.
* **Divine Justice and Judgment:** The prophecies against Moab and Chemosh in Jeremiah demonstrate God's active involvement in the affairs of nations, holding even pagan peoples and their deities accountable. The exile of Chemosh along with Moab signifies a comprehensive judgment that encompasses both the people and their false gods, affirming Yahweh's ultimate dominion over all creation.
### Summary
`{{H3645}}` (Kᵉmôwsh), meaning "the powerful" or "subduer," designates the national god of the Moabites. Biblically, Chemosh is consistently portrayed as a foreign deity, an "abomination" whose worship led to severe consequences for Israel, particularly through King Solomon's apostasy. The occurrences of Chemosh in Scripture highlight the dangers of idolatry and syncretism, directly contrasting with the exclusive worship demanded by Yahweh. Ultimately, the biblical narrative establishes Yahweh's supreme sovereignty, demonstrating His power to judge and subdue even the most "powerful" of pagan deities, thereby affirming His unique status as the one true God over all nations and their gods.
TRV