Proverbs 12:4 — Word Study
WLCאֵֽשֶׁת־ חַ֭יִל עֲטֶ֣רֶת בַּעְלָ֑הּ וּכְרָקָ֖ב בְּעַצְמוֹתָ֣יו מְבִישָֽׁה׃
BSAA wifeʼishshâh [woman of virtue, virtuous] of noble characterchayil [strength, might, power] is her husband’sbaʻal [master, owner] crownʻăṭârâh [royal crown] but she who causes shamebûwsh [brings, makes, guilt, disappointment] is like decayrâqâb [rottenness, corruption] in his bonesʻetsem [body, essence]
| Greek | English | Parsing |
|---|---|---|
| אֵֽשֶׁת־ | a wife of | Noun common, feminine singular construct |
| חַ֭יִל | ability | Noun common, masculine singular absolute |
| עֲטֶ֣רֶת | [is] [the] crown of | Noun common, feminine singular construct |
| בַּעְלָ֑הּ | husband her | Noun common masculine singular construct, suffix |
| וּכְרָקָ֖ב | and [is] like rottenness | Conjunction, preposition, noun common masculine singular absolute |
| בְּעַצְמוֹתָ֣יו | in bones his | Preposition, noun common feminine plural construct, suffix |
| מְבִישָֽׁה׃ | a [woman who] acts shamefully | Verb, Hiphil, participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A wife of noble character is her husband’s crown, but she who causes shame is like decay in his bones. |
| KJV | A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones. |
| ASV | A worthy woman is the crown of her husband; But she that maketh ashamed is as rottenness in his bones. |
| YLT | A virtuous woman [is] a crown to her husband, And as rottenness in his bones [is] one causing shame. |
| WEB | A worthy woman is the crown of her husband, but a disgraceful wife is as rottenness in his bones. |
| BBE | A woman of virtue is a crown to her husband; but she whose behaviour is a cause of shame is like a wasting disease in his bones. |
The translations agree on the core message of the verse, emphasizing the contrast between a virtuous wife and a shameful one.
The sentence has a main clause presenting the positive aspect of a noble wife, followed by a contrasting clause that highlights the negative impact of a shameful woman.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבּוֹשׁ
verbבּוֹשׁ
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 12:4
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 on the Role of a Wifegenerated
Proverbs 12:4 contrasts the virtues of a noble wife with the shame brought by a wicked one. This verse emphasizes the importance of character in relationships, suggesting that a woman's qualities can uplift or degrade her husband. The surrounding verses further explore themes of righteousness and the consequences of one's actions, as seen in Proverbs 12:3 and 12:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:1 | Every wise woman builds her house, but a foolish one tears it down with her own hands. |
| 2 | Proverbs 19:13–14 | A foolish son is his father’s ruin, and a quarrelsome wife is like a constant dripping. |
| 3 | Proverbs 31:10–25 | A wife of noble character, who can find? She is far more precious than rubies. |
| 4 | 1 Corinthians 11:7–11 | A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. |
| 5 | Proverbs 21:9–19 | Better to live on a corner of the roof than to share a house with a quarrelsome wife. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אִשָּׁה, 'e.shet-generated
The term אִשָּׁה (ishshah) is a feminine noun meaning 'woman' or 'wife.' It is derived from the masculine form אִישׁ (ish), indicating its relationship to male counterparts. This word is used frequently throughout the Bible to denote a female person or spouse.
In this verse, the emphasis is on the noble character of a wife, which is described as a source of honor for her husband. The construction as a feminine singular construct suggests a specific relationship, highlighting her role as a wife.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb in this verse is implied, with the structure focusing on two contrasting phrases: the first describes the noble wife as a crown, and the second compares the shameful woman to decay. This structure emphasizes the stark difference in character and their respective impacts.
The main clause presents the positive aspect of the wife, while the subordinate clause introduces the negative comparison, creating a balanced contrast that highlights the significance of character.
Septuagint Backgroundgenerated
The Septuagint translates אִשָּׁה as γυνὴ (gunē), meaning 'woman.' This choice aligns with the Hebrew meaning but may reflect a broader cultural understanding of women's roles in society.
The word for 'crown' in the Septuagint is στέφανος (stephanos), which emphasizes honor and victory, reinforcing the idea that a virtuous wife brings glory.
In plain words — the whole versegenerated
Proverbs 12:4 teaches that a virtuous wife brings honor to her husband, while a woman who acts shamefully causes harm. This verse highlights the importance of character in marriage.
Frequently Asked Questionsgenerated
Being a 'crown' signifies that a virtuous wife brings honor and pride to her husband, enhancing his status.
A shameful woman brings disappointment and decay, which can harm her husband's reputation and well-being.
This verse suggests that virtue and character are essential qualities to seek in a spouse, as they contribute to a healthy and honorable relationship.
This verse echoes themes found in other parts of Proverbs, such as the value of wisdom and the consequences of one's actions, as seen in Proverbs 14:1.
Reflection Questionsgenerated
- What qualities do I value in a partner, and how do they reflect my own character?
- In what ways can I support and uplift those around me, like a noble wife?
- How do I respond to shameful actions in my life or the lives of others?
- What steps can I take to cultivate virtue in my own character?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Bede reflect on the virtues of a good wife, emphasizing the importance of character and virtue in marriage.
When you are going to take a wife, do not only look for a companion in life but also for a companion in virtue. It is inevitable that the husband of a depraved wife perishes in the same way. Therefore look for virtue and not for money.Early Church Fathers on Proverbs 12 →
A diligent woman is a crown to her husband, etc. The meaning of the letter is evident because a good and chaste woman gives honor to her husband in all things, and by well managing the household with his virtues, she, as it were,Early Church Fathers on Proverbs 12 →
For all who are around him, etc. And the son of Sirach concerning the high priest: He himself standing next to the altar, and around him a crown of brothers.Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA virtuous woman [is] a crown to her husband,.... One that is loving and chaste, constant and faithful, obsequious and submissive to him; that is diligent in the affairs of her house, takes care of
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA crown; a singular ornament and matter of his glorying and joy. That maketh ashamed; that by her folly or wickedness bringeth shame to herself and to her husband. As rottenness in his bones; loathsome, and vexatious, and pernicious.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:4 A virtuous woman [is] a crown to her husband: but she that maketh ashamed [is] as rottenness in his bones.Ver. 4. A virtuous woman is a crown to her husband.] Heb., A valiant woman; an able housewife, such as Bathsheba commends to her son, and as Paul describes. She is said to be a crown to her husband - not a ring for his finger, or a chain of gold for his neck, but a crown or garland for his head, a chief and choice ornament, as Sarah was to Abraham, as Livia to Augustus, as Placilla to Theodosius, as Nazianzen’ s mother to her husband. Is as rottenness in his bones.] Not a disgrace only to him, but a disease, and such a disease, as is far worse than a quartan ague: for…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) A virtuous woman.—Literally, of power, i.e., of ability and character, like the wife described in Proverbs 31, or the “able” men of Exo 18:21.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. A virtuous woman is a crown to her husband] אשת חיל esheth chayil, a strong woman. Our word virtue (virtus) is derived from vir, a man; and as man is the noblest of God's creatures, virtue expresses what is becoming to man; what is noble, courageous, and dignified: and as vir, a man, comes from vis, power or strength; so it implies what is strong and vigorous in principle: and as in uncivilized life strength and courage were considered the very highest, because apparently the most necessary, of all virtues; hence the term itself might have become the denomination of all excellent moral qualities; and is now applied to whatever constitutes the system of morality and moral duties. In…
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges4. A virtuous woman] Comp. Rth 3:11, and for a full description of the character intended, ch. Proverbs 31:10-31.
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleVirtuous - The word implies the virtue of earnestness, or strength of character, rather than of simple chastity. A crown - With the Jews the sign, not of kingly power only, but also of joy and gladness. Compare Son 3:11.
Read Albert Barnes on Proverbs 12 →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
A wife of noble character is her husband’s crown, but she who causes shame is like decay in his bones.
A worthy woman is the crown of her husband, but a disgraceful wife is as rottenness in his bones.
A wife of noble character is her husband’s crown, but she who causes shame is like decay in his bones.
A noble wife is the crown of her husband, but the wife who acts shamefully is like rottenness in his bones.
Tyndale line
A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
A worthy woman is the crown of her husband; But she that maketh ashamed is as rottenness in his bones.
A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
A vertuous woman is the crowne of her husband: but she that maketh him ashamed, is as corruption in his bones.
Strictly literal
A woman of worth is a crown to her husband; but she that maketh ashamed is as rottenness in his bones.
A virtuous woman [is] a crown to her husband, And as rottenness in his bones [is] one causing shame.
A virtuous woman [is] a crown to her husband, || And as rottenness in his bones [is] one causing shame.
A virtuous woman is a crown to her husband: but as rottenness in his bones is one that bringeth shame [on him].
A worthy wife is her husband's crown, but she who brings shame is like a disease that rots his bones.
From the Latin
A diligent woman is a crown to her husband: and she that doth things worthy of confusion, is a rottenness in his bones.
Simplified
A good wife is a crown for her husband, but one who brings shame is like rot in his bones.
A woman of virtue is a crown to her husband; but she whose behaviour is a cause of shame is like a wasting disease in his bones.
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 in their wording, with six out of seven words matching. This consistency indicates a shared understanding of the verse's meaning across these textual traditions.
אֵֽשֶׁת־ חַ֭יִל עֲטֶ֣רֶת בַּעְלָ֑הּ וּכְרָקָ֖ב בְּעַצְמוֹתָ֣יו מְבִישָֽׁה׃
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 12:4
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.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1Pe 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
N-fs — Noun common · feminine singular constructHNcfsc
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…
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
רָקָב (raqab) refers to rottenness or decay, often used in a figurative sense. It is derived from the root word רָקַב (raqab), which also relates to decay. The term appears in contexts discussing physical deterioration.
רָקָב n.[m.] rottenness, decay
base
H7538 רָקָב
7538 raqab raw-kawb'
from 7537; decay (by caries):--rottenness (thing).
see HEBREW for 07537
רָקָב (ra.qav) — rottenness.
rottenness, decay (always fig)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3ms
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Hiphil — Verb · Hiphil · participle (active) feminine singularHVhrfsa