Lexical Summary
garash: To drive out, to expel, to cast out, to divorce
Original Word:גָּרַשׁ
Part of Speech:Verb
Transliteration:garash
Pronunciation:gah-RAHSH
Phonetic Spelling:(gaw-rash')
KJV: cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out
NASB:drive, drove, driven, divorced, dismissed, dispossessed, driven it away
Word Origin:[a primitive root]
1. to drive out from a possession
2. especially to expatriate or divorce
Strong's Exhaustive Concordance
cast up out, divorced woman, drive away forth, out, expel, trouble, thrust out
A primitive root; to drive out from a possession; especially to expatriate or divorce -- cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto drive out, cast out
NASB Translationdismissed (1), dispossessed (1), divorced (5), drive (16), driven (6), driven it away (1), driving (1), drove (8), drove them away (1), evict (1), expelled (1), surely drive (1), toss (1), tossed about (1), tossing (1).
Brown-Driver-Briggs
[] (Late Hebrew
id., Aramaic Pa`el, Ithpe`el of divorce, MI
19 ) —
ImperfectIsaiah 57:20;Infinitive suffixEzekiel 36:5 below;Participle activeExodus 34:11;passive feminineLeviticus 21:7 4t.; —cast our, thrust out, , the AmoritesExodus 34:11 (J E; with ); waters, mire and dirtIsaiah 57:20; passive only of divorced womanLeviticus 21:7 (followed by ; elsewhere withwidow),Leviticus 21:14;Leviticus 22:13 (all H),Numbers 30:10 (P)Ezekiel 44:22. OnEzekiel 36:5 as AramaicInfinitive compare Ges§ 45 1.c. Köi 166; Co strike out, on internal grounds, compare
PerfectIsaiah 57:20; 3feminine singular consecutiveAmos 8:8;Jonah 2:5; —be driven away, followed by , i.e. from the presence of YahwehJonah 2:5;be driven, tossed, as the NileAmos 8:8; of the seaIsaiah 57:20 rel. clause, omitted,like the sea that is tossed.
Perfect3feminine singular consecutiveExodus 23:28;Genesis 4:14, suffix 3masculine plural consecutiveExodus 23:31;Exodus 33:2, suffixEzekiel 31:11 (so , not ; compare Co's conjecture); consecutiveNumbers 22:11; 3plural suffix1 Samuel 26:19;ImperfectExodus 11:1,Genesis 3:24 6t.; suffixPsalm 34:1,Exodus 6:1; 2masculine singularPsalm 80:9,Joshua 24:12;Judges 2:3,Judges 6:9; suffix 3masculine singularExodus 23:29,30;Numbers 22:6;Hosea 9:15;Judges 11:2;Zephaniah 2:4,Exodus 2:17; 2masculine pluralMicah 2:9,Judges 11:7;Infinitive construct1 Chronicles 17:21 + ""2 Samuel 7:23 Gei We Dr, for ; 2Chronicles 20:11; absoluteid.Exodus 11:1;ImperativeGenesis 21:10;Proverbs 22:10; —drive out, away, Hexateuch all J E, including poemDeuteronomy 33; ( subject), Adam from gardenGenesis 3:24 compare CainGenesis 4:14 (followed by local, & so 21 t.), David (men subject)1 Samuel 26:19, id. (Abimelech subject)Psalm 34:1 (title), Hagar (Abraham subject)Genesis 21:10 compare scorner,Proverbs 22:10 daughters of Reuel (subject shepherds)Exodus 2:17; Moses and Aaron from Pharaoh's presence (indefinite subject)Exodus 10:11; Gaal etc. (subject Zebul)Judges 9:41 (followed by with Infinitive), Jephthah (Gil. subject)Judges 11:2,7; Abiathar (subject Solomon)1 Kings 2:27 (followed by with Infinitive) wicked from temple ( subject)Hosea 9:15; women from houses (nobles subject)Micah 2:9; often of Canaanites (hornet subject)Exodus 23:28;Joshua 24:12 compareExodus 23:31 (Israel subject); also ( subject; compare MI19)Exodus 23:29,30;Exodus 33:2;Deuteronomy 33:27;Joshua 24:18;Judges 2:3;Judges 6:9;Psalm 78:55;Psalm 80:9;1 Chronicles 17:21; of Israel from Egypt (subject Pharaoh)Exodus 6:1;Exodus 11:1 (twice in verse); from land of Moab (subject Balak)Numbers 22:6,11; Judah from Canaan (subject Moab & Ammon) 2Chronicles 20:11; Egypt from her land ( subject)Ezekiel 31:11 (but compare text, above); Ashdod (indefinite subject)Zephaniah 2:4.
Perfect subject IsraelitesExodus 12:39;Imperfect subject despised and miserable outcastsJob 30:5 both followed by local
Topical Lexicon
Meaning and ThemesThe verb conveys the forceful removal of persons or things from a sphere of blessing, possession, or relationship. Whether performed by God, by His people, or by enemies, it always underscores the loss of place, privilege, and protection that comes from separation from God’s ordered design.
Foundational Occurrence: The Edenic Expulsion
The first use sets the theological tone. “So He drove the man out” (Genesis 3:24). Humanity’s expulsion from Eden establishes garash as a marker of judgment tempered by mercy—Adam and Eve lose access to the tree of life, yet the Lord both spares their lives and clothes them (Genesis 3:21).
Early Narratives of Banishment
Cain laments, “Today You have driven me away from the land” (Genesis 4:14). Ishmael and Hagar are “driven out” at Sarah’s insistence (Genesis 21:10). These family episodes foreshadow the national scale of future expulsions and illustrate that alienation is often the fruit of sin, jealousy, or unbelief.
Covenant Redemption: Egypt
Garash becomes a verb of liberation when Pharaoh, under divine compulsion, expels Israel: “Because of My mighty hand he will drive them out of his land” (Exodus 6:1; 11:1; 12:39). What the oppressor intends as banishment God redeems as deliverance, turning exile into an exodus toward promise.
Conquest and the Charge to Drive Out Nations
The same word undergirds Israel’s mandate to purge Canaanese idolatry. “I will send the hornet ahead of you to drive the Hivites, the Canaanites, and the Hittites out of your way” (Exodus 23:28; cf.Numbers 33:52;Deuteronomy 33:27). Garash here protects covenant purity and safeguards worship.
Failure and Its Fallout
The Book of Judges records Israel’s partial obedience: “I will not drive them out before you; they will be thorns in your sides” (Judges 2:3). Spiritual compromise stems directly from neglecting the garash command, resulting in cycles of oppression.
Royal and Personal Dimensions
David, hounded by Saul, laments, “They have driven me out today from my share in the LORD’s inheritance” (1 Samuel 26:19). Nehemiah forcefully purges Tobiah’s household goods from the temple chamber (Nehemiah 13:8). These episodes show garash functioning both negatively (unjust persecution) and positively (zealous reform).
Prophetic Warnings of National Exile
Prophets use garash to herald covenant sanctions: “I will surely forget you and cast you out of My presence” (Jeremiah 23:39). Israel’s later deportations by Assyria and Babylon embody the threat—God Himself becomes the One who drives out the unfaithful nation from the land He previously cleared for them (Psalm 78:55).
Promises of Reversal
Even where garash pronounces judgment, Scripture foresees restoration. The God who expels also regathers (Isaiah 11:12), demonstrating unwavering covenant mercy. The verb’s negative thrust heightens the grace of return.
Marriage and Divorce
Though less frequent, garash describes the painful severance of marriage bonds (Leviticus 21:7;Isaiah 50:1). The imagery underscores the relational cost of covenant breach and illumines later teachings on marital fidelity (Malachi 2:16;Matthew 19:6).
Theological Significance
1. Holiness: Garash maintains sanctity—of Eden, Israel, marriage, and the temple.
2. Sovereignty: God alone ultimately controls all expulsions, whether using Pharaoh, foreign armies, or hornets.
3. Mercy within Judgment: Every driving out contains a redemptive thread, pointing to the gospel where Christ endures expulsion (“outside the camp,”Hebrews 13:11-13) to secure believers’ eternal inclusion.
Ministry Implications
• Pursue holiness: tolerate no “Canaanite” stronghold in heart or community.
• Recognize divine discipline: exclusion may serve as corrective love (1 Corinthians 5:13 echoes garash’s spirit).
• Offer hope: announce the Good Shepherd who gathers the scattered (John 10:16), reversing every garash for all who repent and believe.
Forms and Transliterations
אֲגָרְשֵׁ֑ם אֲגָרְשֶׁ֖נּוּ אֲגָרְשֶׁ֛נּוּ אֲגָרֵ֥שׁ אגרש אגרשם אגרשנו גְּרוּשָׁ֥ה גֵּרַ֨שְׁתָּ גֵּרַשְׁתִּֽהוּ׃ גֵרְשׁ֣וּנִי גָּ֣רֵֽשׁ גָּרֵ֛שׁ גֹרְשׁ֣וּ גֹרֵ֣שׁ גרושה גרש גרשו גרשוני גרשת גרשתהו׃ וְגֵֽרַשְׁתִּ֗י וְגֵרְשָׁ֗ה וְגֵרַשְׁתִּֽיו׃ וְגֵרַשְׁתָּ֖מוֹ וְנִגְרְשָׁ֥ה וַֽ֝יְגָרֲשֵׁ֗הוּ וַאֲגָרְשֶׁ֖נּוּ וַיְגָ֖רֶשׁ וַיְגָ֣רֶשׁ וַיְגָ֤רֶשׁ וַיְגָ֧רֶשׁ וַיְגָ֨רֶשׁ וַיְגָרְשׁ֑וּם וַיְגָרְשׁ֣וּ וַיִּגְרְשׁ֥וּ וַתְּגָ֤רֶשׁ וַתְּגָרְשׁ֖וּנִי וָאֲגָרֵ֤שׁ וּגְרוּשָׁ֑ה וּגְרוּשָׁ֔ה וּגְרוּשָׁ֗ה וּגְרוּשָׁה֙ ואגרש ואגרשנו וגרושה וגרשה וגרשתי וגרשתיו׃ וגרשתמו ויגרש ויגרשהו ויגרשו ויגרשום ונגרשה ותגרש ותגרשוני יְגָ֣רְשׁ֔וּהָ יְגָרְשֵׁ֖ם יְגָרֵ֥שׁ יְגֹרָ֑שׁוּ יגרש יגרשו יגרשוה יגרשם לְגָ֣רְשֵׁ֔נוּ לְגָרֵ֗שׁ לגרש לגרשנו נִגְרַ֖שְׁתִּי נִגְרָ֑שׁ נגרש נגרשתי תְּגָ֣רְשׁ֔וּן תְּגָרֵ֥שׁ תגרש תגרשון ’ă·ḡā·rə·šêm ’ă·ḡā·rə·šen·nū ’ă·ḡā·rêš ’ăḡārêš ’ăḡārəšêm ’ăḡārəšennū agaResh agareShem agareShennu gā·rêš gārêš gaResh gê·raš·tā gê·raš·ti·hū ḡê·rə·šū·nî gə·rū·šāh geRashta gerashTihu gêraštā gêraštihū gereShuni ḡêrəšūnî gərūšāh geruShah ḡō·rə·šū ḡō·rêš ḡōrêš goResh goreShu ḡōrəšū lə·ḡā·rə·šê·nū lə·ḡā·rêš ləḡārêš ləḡārəšênū legaResh leGareShenu niḡ·rāš niḡ·raš·tî niḡrāš nigRash nigRashti niḡraštî tə·ḡā·rə·šūn tə·ḡā·rêš təḡārêš tegaResh teGareShun təḡārəšūn ū·ḡə·rū·šāh ūḡərūšāh ugeruShah vaagaResh vaagareShennu vaiyigreShu vatteGaresh vattegareShuni vaygaraShehu vayGaresh vaygareShu vaygareShum vegerashTamov vegerashTi vegerashTiv vegereShah venigreShah wā’ăḡārêš wa’ăḡārəšennū wa·’ă·ḡā·rə·šen·nū wā·’ă·ḡā·rêš wat·tə·ḡā·rə·šū·nî wat·tə·ḡā·reš wattəḡāreš wattəḡārəšūnî way·ḡā·ră·šê·hū way·ḡā·rə·šū way·ḡā·rə·šūm way·ḡā·reš way·yiḡ·rə·šū wayḡārăšêhū wayḡāreš wayḡārəšū wayḡārəšūm wayyiḡrəšū wə·ḡê·raš·tā·mōw wə·ḡê·raš·tî wə·ḡê·raš·tîw wə·ḡê·rə·šāh wə·niḡ·rə·šāh wəḡêraštāmōw wəḡêraštî wəḡêraštîw wəḡêrəšāh wəniḡrəšāh yə·ḡā·rə·šêm yə·ḡā·rə·šū·hā yə·ḡā·rêš yə·ḡō·rā·šū yəḡārêš yəḡārəšêm yegaResh yegareShem yeGareShuha yəḡārəšūhā yegoRashu yəḡōrāšū
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