Jeremiah 13:26 — Word Study
WLCוְגַם־ אֲנִ֛י חָשַׂ֥פְתִּי שׁוּלַ֖יִךְ עַל־ פָּנָ֑יִךְ וְנִרְאָ֖ה קְלוֹנֵֽךְ׃
BSASogam Iʼănîy [the Lord] will pull your skirtsshûwl [hem, the bottom edge of a robe] upchâsaph■ overʻal your facepânîym [presence, being in front of someone] that your shameqâlôwn [dishonor, feelings of guilt] may be seenrâʼâh [appear, become visible, to be exposed]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אֲנִ֛י | I | Pronoun |
| חָשַׂ֥פְתִּי | I will strip off | Verb, Qal, perfect first person common singular |
| שׁוּלַ֖יִךְ | skirts your | Noun common masculine plural construct, suffix |
| עַל־ | on | Preposition |
| פָּנָ֑יִךְ | face your | Noun common masculine plural construct, suffix |
| וְנִרְאָ֖ה | and it will be visible | Verb, Niphal, sequential perfect third person masculine singular |
| קְלוֹנֵֽךְ׃ | shame your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will pull your skirts up over your face, that your shame may be seen. |
| KJV | Therefore will I discover thy skirts upon thy face, that thy shame may appear. |
| ASV | Therefore will I also uncover thy skirts upon thy face, and thy shame shall appear. |
| YLT | I also have made bare thy skirts before thy face, And thy shame hath been seen. |
| WEB | Therefore I will also uncover your skirts on your face, and your shame will appear. |
| BBE | So I will have your skirts uncovered before your face, in order that your shame may be seen. |
The translations agree on the essential meaning of the verse.
The sentence has a main clause followed by a purpose clause, indicating the intention behind the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׂף
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 13:26
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 — The Consequences of Unfaithfulnessgenerated
Jeremiah 13:26 reveals God's intent to expose the shame of His people due to their unfaithfulness and reliance on falsehood. This verse is part of a larger discourse where God warns Israel about the consequences of their actions, emphasizing the seriousness of their spiritual state. The surrounding verses illustrate the depth of their betrayal and the resulting judgment they face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 13:22 | And if you ask yourself, “Why has this happened to me?” It is because of the magnitude of your iniquity that your skirts have been stripped off and your body has been exposed. |
| 2 | Lamentations 1:8 | Jerusalem has sinned greatly; therefore she has become an object of scorn. All who honored her now despise her, for they have seen her nakedness; she herself groans and turns away. |
| 3 | Ezekiel 16:37 | therefore I will surely gather all the lovers with whom you found pleasure, all those you loved and all those you hated. I will gather them against you from all around and expose you before them, and they will see you completely naked. |
| 4 | Ezekiel 23:29 | They will treat you with hatred, take all for which you have worked, and leave you naked and bare, so that the shame of your prostitution will be exposed. Your indecency and promiscuity |
| 5 | Hosea 2:10 | And then I will expose her lewdness in the sight of her lovers, and no one will deliver her out of My hands. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חָשַׂף, cha.Saf.tigenerated
The verb חָשַׂף (cha.Saf) means 'to strip off' or 'to uncover.' It indicates an action of making something bare or exposed, often in a context of revealing shame or wrongdoing.
In this verse, it signifies God's intention to expose the dishonor of His people, making their shame visible as a consequence of their actions. The use of this verb underscores the severity of their unfaithfulness and the resulting judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses pull for חָשַׂף, aligning with the KJV and ASV that also convey a similar meaning.
Sentence Structuregenerated
The finite verb חָשַׂף, I will strip off, governs the main clause, with a prepositional phrase and a second clause describing the outcome of that action.
The structure highlights the direct action of God followed by the consequence of that action, emphasizing the relationship between the two.
Septuagint Backgroundgenerated
The Septuagint translates חָשַׂף as ἀποκαλύψω (apokalupsō), meaning 'to uncover.' This choice indicates a direct interpretation of the Hebrew intent to reveal or expose.
This translation aligns closely with the Hebrew meaning, maintaining the focus on the act of uncovering shame.
In plain words — the whole versegenerated
Jeremiah 13:26 shows God declaring that He will expose the shame of His people. This verse is part of a warning about the consequences of their unfaithfulness, emphasizing the seriousness of their actions and the judgment they face.
Frequently Asked Questionsgenerated
It means that God will make visible the dishonor and wrongdoings of His people, exposing their unfaithfulness.
It highlights the consequences of turning away from God and trusting in falsehood, serving as a warning to remain faithful.
The surrounding verses provide context for God's warning, illustrating the depth of Israel's betrayal and the seriousness of their situation.
We can learn about the importance of faithfulness to God and the consequences of unfaithfulness, as well as the seriousness of our actions.
Reflection Questionsgenerated
- In what ways do I see the consequences of unfaithfulness in my life?
- How can I ensure that I remain faithful to God in my actions and beliefs?
- What steps can I take to avoid the pitfalls of falsehood and dishonor?
- How does understanding God's judgment help me in my relationship with Him?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the seriousness of unfaithfulness and the consequences of turning away from God, as seen in the writings of Jerome and Theodoret.
But if even real virgins, when they have other failings, are not saved by their physical virginity, what shall become of those who have prostituted the members of Christ and have changed the temple of the Holy Spirit into a brothel?…Early Church Fathers on Jeremiah 13 →
Because you have forgotten me, and have trusted (or hoped) in lies: therefore I will also uncover your thighs, and your shame will be revealed, your adulteries and your whinings,Early Church Fathers on Jeremiah 13 →
“After committing many transgressions,” he says, “you were not prepared to have recourse to repentance. I shall no longer demonstrate longsuffering.Early Church Fathers on Jeremiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 13:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore will I discover thy skirts upon thy face,.... Turn them up, or throw them over the head or face; that is, expose to public shame and disgrace; which was done when their city and temple were
Read John Gill on Jeremiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore will I discover thy skirts upon thy face, that thy shame may appear.
Read Robert Jamieson on Jeremiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore I will expose thee to all manner of shame and contempt, without any regard to thy honour. Those that honour God, God will honour, but those that despise and dishonour him shall not be able to maintain their own honour.
Read Matthew Poole on Jeremiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:26 Therefore will I discover thy skirts upon thy face, that thy shame may appear.Ver. 26. Therefore I will discover thy skirts.] Since thou hast discovered and prostituted thyseff to other lovers, I will shame thee before all men.
Read John Trapp on Jeremiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Therefore will I discover . . .—The threat is substantially the same as that in Jeremiah 13:22. The form is verbally identical with that of Nah 3:5.
Read Charles John Ellicott on Jeremiah 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Therefore will I discover thy skirts upon thy face] It was the custom to punish lewd women by stripping them naked, and exposing them to public view; or by throwing their clothes over their heads, as here intimated. Was this the way to correct the evil?
Read AdamClarke on Jeremiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges20–27. Lament for the calamities brought about by Jerusalem’s sin See, O Jerusalem, the northern foe descends on thee. What has become of thy goodly nation? How wilt thou endure those who were erst thy friends, now become thy rulers? What shall be thy pangs? And dost thou ask, Wherefore? It is the penalty of thy sin. Evil, through inveterate custom, has become as immutable a thing with thee as is the Ethiopian’s skin or the leopard’s spotted hide. Scattered like the chaff that is whirled along by the desert wind, thou shalt have this for thy lot because of thy faithlessness. Shame and disgrace are the results of the lewd practices which thou hast openly carried on. Canst thou ever become…
Read Cambridge on Jeremiah 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore will I - literally, “And I also;” I also must have my turn, I too must retaliate. Compare Nahum 3:5.
Read Albert Barnes on Jeremiah 13 →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
So I will pull your skirts up over your face, that your shame may be seen.
Therefore I will also uncover your skirts on your face, and your shame will appear.
So I will pull your skirts up over your face, that your shame may be seen.
So I will pull your skirt up over your face and expose you to shame like a disgraced adulteress!
Tyndale line
Therefore will I discover thy skirts upon thy face, that thy shame may appear.
Therefore will I also uncover thy skirts upon thy face, and thy shame shall appear.
Therefore will I also discover thy skirts upon thy face, and thy shame shall appear.
Therefore will I uncover thy skirts upon thy face, that thy shame may appear.
Therefore I haue also discouered thy skirts vpon thy face, that thy shame may appeare.
Strictly literal
Therefore will I also turn thy skirts over thy face, and thy shame shall be seen.
I also have made bare thy skirts before thy face, And thy shame hath been seen.
I have also made your skirts bare before your face, || And your shame has been seen.
Therefore do I also strip up thy skirts over thy face, that thy shame may be seen.
So also I myself will strip your skirts off you, and your private parts will be seen.
From the Latin
Wherefore I have also bared my thighs against thy face, and thy shame hath appeared.
Simplified
I will pull your skirts up over your face, so you will be seen naked and ashamed.
So I will have your skirts uncovered before your face, in order that your shame may be seen.
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 majority of the wording in this verse, with 7 of the 8 words matched. The Septuagint's rendering reflects a similar intent, though its word order differs.
וְגַם־ אֲנִ֛י חָשַׂ֥פְתִּי שׁוּלַ֖יִךְ עַל־ פָּנָ֑יִךְ וְנִרְאָ֖ה קְלוֹנֵֽךְ׃
7 of the 8 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 13:26
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
חָשַׂף (chasaph) is a Hebrew verb meaning to strip off or make bare. It encompasses actions like uncovering, drawing out, or draining a liquid. The entries suggest its use in contexts of exposure or removal, but do not specify particular verses from the Old Testament.
חָשַׂף vb. strip off, strip, make bare
base
H2834 חָשַׂף strip off, strip, make bare
2834 chasaph khaw-saf'
a primitive root; to strip off, i.e. generally to make naked
(for exertion or in disgrace), to drain away or bail up (a
liquid):--make bare, clean, discover, draw out, take, uncover.
חָשַׂף (cha.saph) — to strip.
1) to strip, strip off, lay bare, make bare, draw out
1a) (Qal)
1a1) to strip off
1a2) to strip, lay bare
1a3) to draw (water), skim, take from the surface
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
שׁוּל (shuwl) refers to a skirt or hem, particularly of a robe. It can denote the bottom edge of a garment and is associated with the high priest's robe and figurative uses, such as God's train or concepts of ignominy. The word is built from an unused root meaning to hang down.
[שׁוּל] n.m. skirt, of robe
base
H7757 [שׁוּל] skirt, of robe
7757 shuwl shool
from an unused root meaning to hang down; a skirt; by
implication, a bottom edge:--hem, skirt, train.
שׁוּל (shul) — hem.
1) skirt (of robe)
1a) of high priest's robe
1b) of God's train, city as woman, ignominy, defilement (fig)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
