Lexical Summary
ashem: To be guilty, to offend, to trespass
Original Word:אָשֵׁם
Part of Speech:Adjective
Transliteration:ashem
Pronunciation:ah-shem
Phonetic Spelling:(aw-shame')
KJV: one which is faulty, guilty
NASB:guilty, offense, one who, one who is guilty
Word Origin:[fromH816 (אָשַׁם אָשֵׁם - guilty)]
1. guilty
2. (hence) presenting a sin- offering
Strong's Exhaustive Concordance
one which is faulty, guilty
From'asham; guilty; hence, presenting a sin- offering -- one which is faulty, guilty.
see HEBREW'asham
NAS Exhaustive Concordance
Word Originfrom
ashamDefinitionguilty
NASB Translationguilty (2), offense (1), one who (1), one who is guilty (1).
Brown-Driver-Briggs
, absolute
2 Samuel 14:13; plural
Genesis 42:21 (E);
guilty, and so bound to offer a trespass-offering
Ezra 10:19; but read probably , so Kue
Chronol. see h. Perzische Tijdvak, 1890, 43.
Topical Lexicon
Meaning and Conceptual Scopeאָשֵׁם designates the state of being guilty—morally, spiritually, and, at times, legally. It speaks to culpability before God and the resulting obligation to make matters right through confession, restitution, or sacrifice.
Old Testament Contexts
•Genesis 42:21 — Joseph’s brothers confess, “Surely we are guilty concerning our brother”. The word marks an awakened conscience that recognizes past sin as the source of present distress.
•2 Samuel 14:13 — The wise woman of Tekoa confronts David: “The king speaks as one who is guilty”. Guilt here exposes a leader’s inconsistency and calls him to enact justice.
•Ezra 10:19 — Men who married foreign wives “presented a ram from the flock as a guilt offering”. Personal sin becomes communal, demanding a covenantal remedy consistent withLeviticus 5–7.
Theological Themes
1. Conscience and Conviction — Guilt penetrates memory and affections until dealt with under God’s terms.
2. Accountability — Individuals (Genesis 42), kings (2 Samuel 14), and communities (Ezra 10) all stand answerable.
3. Atonement — The guilt offering anticipates the once-for-all sacrifice of Christ (Hebrews 9:14).
4. Restoration — Addressed guilt paves the way for renewed fellowship; ignored guilt fractures relationships and nations.
Historical and Cultural Background
Israel’s sacrificial system welded moral guilt to ritual action. A ram plus restitution (Leviticus 5:15–16) taught that sin incurs debt and demands blood. Post-exilic reforms sharpened this awareness, displaying the seriousness of covenant loyalty after captivity.
Implications for Ministry and Discipleship
• Preaching must confront real guilt before offering grace.
• Pastoral care requires guiding believers toward confession and, where appropriate, restitution (Matthew 5:23–24).
• Corporate repentance remains essential when congregations err collectively, echoing Ezra’s assembly.
• Assurance of pardon rests exclusively in Christ, freeing believers to serve without lingering condemnation (Romans 8:1).
Intertextual Echoes in the New Testament
The Greek ἔνοχος (“liable, guilty”) carries the same force: “Whoever says, ‘You fool!’ will be liable to the fire of hell” (Matthew 5:22).Romans 3:19 universalizes the verdict—“the whole world accountable to God”—andRomans 3:24 presents the answer: redemption in Christ Jesus.Hebrews 9:14 proclaims that His blood “will cleanse our consciences from dead works to serve the living God.”
Conclusion
אָשֵׁם unveils the persistent reality of guilt, the necessity of atonement, and the hope of restoration. Whether in family betrayal, royal neglect, or communal compromise, Scripture anchors the remedy for guilt in God’s provision, ultimately realized in the cross, inviting every guilty soul to find cleansing and reconciliation.
Forms and Transliterations
אֲשֵׁמִ֣ים ׀ אשמים וַאֲשֵׁמִ֥ים ואשמים כְּאָשֵׁ֔ם כאשם ’ă·šê·mîm ’ăšêmîm asheMim kə’āšêm kə·’ā·šêm keaShem vaasheMim wa’ăšêmîm wa·’ă·šê·mîm
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