Proverbs 10:6 — Word Study
WLCבְּ֭רָכוֹת לְרֹ֣אשׁ צַדִּ֑יק וּפִ֥י רְ֝שָׁעִ֗ים יְכַסֶּ֥ה חָמָֽס׃
BSABlessingsBᵉrâkâh [from God, divine gifts] are on the headrôʼsh [the topmost part of the body] of the righteoustsaddîyq [just, morally upright] but the mouthpeh [lip, edge] of the wickedrâshâʻ [morally wrong, guilty] concealskâçâh▸ [covers, hides] violencechâmâç [cruelty, injustice]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭רָכוֹת | blessings | Noun common, feminine plural absolute |
| לְרֹ֣אשׁ | [belong] to [the] head of | Preposition, noun common masculine singular construct |
| צַדִּ֑יק | [the] righteous | Adj |
| וּפִ֥י | and [the] mouth of | Conjunction, noun common masculine singular construct |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| יְכַסֶּ֥ה | it conceals | Verb, Piel, imperfect third person masculine singular |
| חָמָֽס׃ | violence | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Blessings are on the head of the righteous, but the mouth of the wicked conceals violence. |
| KJV | Blessings are upon the head of the just: but violence covereth the mouth of the wicked. |
| ASV | Blessings are upon the head of the righteous; But violence covereth the mouth of the wicked. |
| YLT | Blessings [are] for the head of the righteous, And the mouth of the wicked cover doth violence. |
| WEB | Blessings are on the head of the righteous, but violence covers the mouth of the wicked. |
| BBE | Blessings are on the head of the upright, but the face of sinners will be covered with sorrow. |
Where they part company is in the interpretation of חָמָס — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause, emphasizing the dichotomy between the righteous and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּרָכָה
verbכָּסָה
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 — Proverbs 10:6
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 — Wisdom Literature of Proverbsgenerated
Proverbs 10:6 contrasts the outcomes of the righteous and the wicked, emphasizing that blessings are a divine gift to those who live justly, while the wicked conceal their violent actions. This verse is part of a broader discourse on wisdom and moral conduct, where the fate of individuals is linked to their actions and character, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:26 | The people will curse the hoarder of grain, but blessing will crown the one who sells it. |
| 2 | Proverbs 24:25 | but it will go well with those who convict the guilty, and rich blessing will come upon them. |
| 3 | Proverbs 28:20 | A faithful man will abound with blessings, but one eager to be rich will not go unpunished. |
| 4 | Deuteronomy 28:2 | And all these blessings will come upon you and overtake you, if you will obey the voice of the LORD your God: |
| 5 | Job 29:13 | The dying man blessed me, and I made the widow’s heart sing for joy. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בְּרָכוֹת, Be.ra.khotgenerated
The word בְּרָכוֹת (berakah) is a feminine plural noun derived from the root meaning 'to bless.' It signifies gifts from God that bring prosperity and praise. In this verse, it highlights the divine favor resting upon the righteous.
The parsing indicates that it is used in an absolute form, emphasizing the blessings as a state of being rather than a singular event. The concept of blessings is central to biblical teachings, often associated with God's favor and the well-being of individuals.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יְכַסֶּ֥ה, it conceals, governs the structure of the verse, with two main phrases: one describing the blessings on the righteous and the other detailing the actions of the wicked. The Hebrew word order places emphasis on the blessings first, highlighting their significance.
The structure shows a clear contrast: the blessings are stated first, followed by the negative action of the wicked. This arrangement underscores the moral dichotomy present in the text.
Septuagint Backgroundgenerated
The Septuagint translates בְּרָכוֹת as εὐλογία, indicating a consistent understanding of blessings as divine gifts. This choice reflects the same concept of favor bestowed by God.
For חָמָס, the LXX uses ἀδικία, which broadens the meaning from mere violence to include injustice, suggesting a deeper interpretation of the wicked's actions.
In plain words — the whole versegenerated
Proverbs 10:6 tells us that blessings from God rest on the head of the righteous, meaning those who live morally upright lives receive divine favor. In contrast, the mouth of the wicked hides violence, indicating that those who do wrong often conceal their actions.
Frequently Asked Questionsgenerated
It signifies that the righteous receive God's favor and gifts, leading to prosperity and well-being.
It indicates that wicked individuals often hide their wrongdoing and the harm they cause to others.
This verse illustrates the contrast between the outcomes of the righteous and the wicked, a recurring theme in Proverbs that emphasizes moral behavior.
We learn that living a just and morally upright life leads to divine favor and positive outcomes.
Reflection Questionsgenerated
- How can I seek to embody the qualities of the righteous in my daily life?
- In what ways might I be tempted to conceal wrongdoing, and how can I address that?
- What are some blessings I have experienced that I can attribute to living righteously?
- How can I support others in pursuing righteousness and receiving God's blessings?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the blessings of the righteous and their significance in judgment, as seen in the work of Bede.
The blessing of the Lord is upon the head of the righteous, etc. The righteous will be told in judgment: Come, you blessed of my Father, inherit the kingdom (Matt. 25).Early Church Fathers on Proverbs 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBlessings [are] upon the head of the just,.... That seeks for righteousness, not by the works of the law, but by faith; that lives by faith upon the righteousness of Christ, and is justified by it,
Read John Gill on Proverbs 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBlessings are upon the head of the just: but violence covereth the mouth of the wicked. Blessings are upon the head of the just: but violence covereth the mouth of the wicked - (cf.
Read Robert Jamieson on Proverbs 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBlessings are upon the head of the just; all sorts of blessings are wished to them by men, and conferred upon them by God. He saith, upon their head, either to show that these blessings come from above; and that openly, in the sight of the world, so that he can confidently speak of them to God’ s praise, and to his own comfort and honour; or because blessings were commonly pronounced by men with this ceremony, by laying their hands upon the head of the party blessed. Violence covereth the mouth of the wicked; violence (either, 1. Their own violence or injustice, which may be here put for the fruit or punishment of it, as iniquity is oft put for the punishment of iniquity. Or, 2. Violence…
Read Matthew Poole on Proverbs 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 10:6 Blessings [are] upon the head of the just: but violence covereth the mouth of the wicked.Ver. 6. Blessings are upon the head.] Plentifully and conspicuously; they shall abound with blessings. As the fear of the Lord is not only in them, but upon them, so blessings of all sorts, a confluence of all spiritual and temporal comforts and contentments, shall be not only with them, but upon them, so that nothing shall hinder it. See Galatians 6:16. They are blessed, and they shall be blessed, neither shall any roaring or repining Esau be able to reverse it. But violence covereth the mouth of the wicked.] They shall be certainly shamed, condemned, executed, as Haman, whose face they…
Read John Trapp on Proverbs 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Violence covereth the mouth of the wicked.—Curses and deeds of violence have proceeded from his mouth, but God frustrates them, they “return unto him void” (Isaiah 55:11), and, as it were, stop his mouth, reducing him to silence.
Read Charles John Ellicott on Proverbs 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Violence covereth the mouth of the wicked.] As blessings shall be on the head of the just, so the violence of the wicked shall cover their face with shame and confusion. Their own violent dealings shall be visited upon them. The mouth forsoth of unpitious men wickidnesse covereth. - Old MS. Bible. "The forehead of the ungodly is past shame, and presumptuous."-Coverdale.
Read AdamClarke on Proverbs 10 →CambridgeThe Cambridge Bible for Schools and Colleges6. violence covereth &c.] This, which is the rendering both of A.V. and R.V. text, is to be preferred to the rendering of R.V. marg., “the mouth of the wicked covereth violence,” i.e. in what he says there is a covert purpose of violence, which he endeavours to conceal. So rendered it may mean either (a) the violence of the wicked man himself covers his mouth—he never opens it without pouring forth violence; and then perhaps we are to complete the parallelism by supplying from the first clause, “you may judge therefore what comes upon his head”; or (b) in more obvious parallelism, instead of the blessings which all men pour upon the head of the just, the mouth of the wicked they cover with…
Read Cambridge on Proverbs 10 →Albert Barnes1798–1870Barnes' Notes on the BibleCovereth ... - The meaning is perhaps, the violence which the wicked has done is as a bandage over his mouth, reducing him to a silence and shame, like that of the leper Leviticus 13:45; Micah 3:7 or
Read Albert Barnes on Proverbs 10 →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
Blessings are on the head of the righteous, but the mouth of the wicked conceals violence.
Blessings are on the head of the righteous, but violence covers the mouth of the wicked.
Blessings are on the head of the righteous, but the mouth of the wicked conceals violence.
Blessings are on the head of the righteous, but the speech of the wicked conceals violence.
Tyndale line
Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
Blessings are upon the head of the righteous; But violence covereth the mouth of the wicked.
Blessings are upon the head of the righteous: but violence covereth the mouth of the wicked.
Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
Blessings are vpon the head of the righteous: but iniquitie shall couer the mouth of the wicked.
Strictly literal
Blessings are upon the head of a righteous [man]; but the mouth of the wicked covereth violence.
Blessings [are] for the head of the righteous, And the mouth of the wicked cover doth violence.
Blessings [are] for the head of the righteous, || And the mouth of the wicked covers violence.
Blessings come upon the head of the righteous; but the mouth of the wicked covereth violence.
Gifts from God are upon the head of the righteous person, but the mouth of the wicked covers up violence.
From the Latin
The blessing of the Lord is upon the head of the just: but iniquity covereth the mouth of the wicked.
Simplified
Those who are good are blessed, but what the wicked say hides their violent nature.
Blessings are on the head of the upright, but the face of sinners will be covered with sorrow.
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 largely agree on the wording of this verse, with six out of seven words matching. The Septuagint's translation reflects a similar understanding of the concepts presented in the Hebrew text.
בְּ֭רָכוֹת לְרֹ֣אשׁ צַדִּ֑יק וּפִ֥י רְ֝שָׁעִ֗ים יְכַסֶּ֥ה חָמָֽס׃
6 of the 7 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 Proverbs 10:6
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.
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
N-fp — Noun common · feminine plural absoluteHNcfpa
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa