Psalms 103:8 — Word Study
WLCרַח֣וּם וְחַנּ֣וּן יְהוָ֑ה אֶ֖רֶךְ אַפַּ֣יִם וְרַב־ חָֽסֶד׃
BSAThe LORDYᵉhôvâh [Yehovah, the merciful God] is compassionaterachûwm [merciful, showing pity] and graciouschannûwn [kind, full of mercy] slowʼârêk [patient, not quickly] to angerʼaph [wrath] aboundingrab [rich, abundant] in loving devotionchêçêd [lovingkindness, faithful love, kindness]
| Greek | English | Parsing |
|---|---|---|
| רַח֣וּם | [is] compassionate | Adj |
| וְחַנּ֣וּן | and gracious | Conjunction |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֶ֖רֶךְ | long of | Adj |
| אַפַּ֣יִם | anger | Noun common, masculine dual absolute |
| וְרַב־ | and great of | Conjunction |
| חָֽסֶד׃ | covenant loyalty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD is compassionate and gracious, slow to anger, abounding in loving devotion. |
| KJV | The LORD is merciful and gracious, slow to anger, and plenteous in mercy. |
| ASV | Jehovah is merciful and gracious, Slow to anger, and abundant in lovingkindness. |
| YLT | Merciful and gracious [is] Jehovah, Slow to anger, and abundant in mercy. |
| WEB | Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness. |
| BBE | The Lord is kind and full of pity, not quickly made angry, but ever ready to have mercy. |
Where they part company is אֶ֖רֶךְ — see How Translations Differ.
One main clause with additional descriptive phrases that elaborate on God's nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 — Psalms 103:8
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 Character of the LORDgenerated
Psalm 103:8 emphasizes the compassionate and gracious nature of the LORD. This verse is part of a larger psalm that praises God's merciful actions towards His people, contrasting His kindness with human shortcomings. It reflects the themes found throughout the Psalms, where God's character is celebrated in relation to His covenant with Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 86:5–15 | For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You. |
| 2 | Psalm 130:7 | O Israel, put your hope in the LORD, for with the LORD is loving devotion, and with Him is redemption in abundance. |
| 3 | Psalm 145:8 | The LORD is gracious and compassionate, slow to anger and abounding in loving devotion. |
| 4 | Exodus 34:6–7 | Then the LORD passed in front of Moses and called out: “The LORD, the LORD God, is compassionate and gracious, slow to anger, abounding in loving devotion and faithfulness, |
| 5 | Numbers 14:18 | ‘The LORD is slow to anger and abounding in loving devotion, forgiving iniquity and transgression. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers upon their children to the third and fourth generation.’ |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — רַח֣וּם, ra.Chumgenerated
The Hebrew word רַחוּם (rachuwm) is an adjective that describes God's merciful nature. It is derived from the root רָחַם (racham), which also conveys mercy. This word captures the essence of God's kindness and sympathy, particularly in His relationship with humanity.
In this verse, it emphasizes that the LORD is not just merciful in a general sense but is actively compassionate towards His people. The use of this word highlights a central aspect of God's character throughout the Scriptures.
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. The BSB has compassionate and gracious, which is consistent with the KJV and ASV.
Where translations differ is in the rendering of אֶ֖רֶךְ — long of can be translated as patient (NETB, ULB) or not quickly (BBE). This reflects different nuances of God's patience in relation to anger.
Sentence Structuregenerated
The finite verb is implicit in the subject יְהוָ֑ה (Yahweh), which governs the entire verse. The structure presents several adjective phrases that describe the character of the LORD, creating a layered understanding of His attributes.
The Hebrew word order emphasizes the qualities of God, with the subject first, followed by a series of attributes that elaborate on His nature, creating a poetic and emphatic declaration of who God is.
Septuagint Backgroundgenerated
In the Septuagint, רַח֣וּם is rendered as οἰκτίρμων (G3629), which also conveys a sense of compassion. This choice aligns with the overall theme of God's mercy but may introduce a slightly different nuance in the Greek context.
The term וְחַנּ֣וּן is translated as ἐλεήμων (G1655), emphasizing God's graciousness. The Septuagint's choices highlight the attributes of God in a way that resonates with Greek-speaking audiences.
In plain words — the whole versegenerated
Psalm 103:8 tells us that the LORD is compassionate and gracious, slow to anger, and abounding in loving devotion. This verse highlights God's merciful nature and His patience with humanity, emphasizing His kindness and faithfulness.
Frequently Asked Questionsgenerated
Being compassionate means that the LORD shows mercy and kindness, especially towards those who are in need.
God's grace is shown in His willingness to forgive and care for His people, despite their shortcomings.
Being slow to anger indicates God's patience and willingness to give people time to repent and return to Him.
It implies that God's love and faithfulness are abundant and overflowing, demonstrating His commitment to His covenant with His people.
Reflection Questionsgenerated
- In what ways have I experienced God's compassion in my life?
- How can I reflect God's grace and kindness in my interactions with others?
- What does it mean for me to be patient like God is slow to anger?
- How can I cultivate a deeper understanding of God's loving devotion?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting God's compassion and mercy as central to His character.
"The Lord is full of compassion and mercy: long-suffering, and of great mercy" [Psalms 103:8].Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord is merciful and gracious,.... So he made himself known to Moses, Exodus 34:6, and so David found him to be, and therefore calls upon his soul to bless his name.
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD executeth righteousness and judgment for all that are oppressed.
Read Robert Jamieson on Psalms 103 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSlow to anger; not speedily punishing sinners, but patiently waiting for their repentance.
Read Matthew Poole on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:8 The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy.Ver. 8. The Lord is merciful and gracious] These are Moses’ s very expressions, Exodus 34:6. Theodoret calleth him, worthily, the great ocean of divinity, &c.
Read John Trapp on Psalms 103 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Merciful and Gracious.—The original confession (Exodus 34:6) had become a formula of the national faith. In addition to the marginal references, see Joe 2:13, Psalms 145:8.
Read Charles John Ellicott on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The Lord is merciful] See Clarke on Psalms 86:15.
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges6–10. Jehovah’s gracious dealings with men illustrated from the experience of Israel.
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord is merciful and gracious - See the notes at Psalms 78:38. The idea here is derived evidently from Exodus 34:6-7 - that great and glorious statement of God himself in regard to his own character.
Read Albert Barnes on Psalms 103 →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
The LORD is compassionate and gracious, slow to anger, abounding in loving devotion.
Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
The LORD is compassionate and gracious, slow to anger, abounding in loving devotion.
The Lord is compassionate and merciful; he is patient and demonstrates great loyal love.
Tyndale line
The LORD is merciful and gracious, slow to anger, and plenteous in mercy.
Jehovah is merciful and gracious, Slow to anger, and abundant in lovingkindness.
The LORD is full of compassion and gracious, slow to anger, and plenteous in mercy.
The LORD is merciful and gracious, slow to anger, and abundant in mercy.
The Lord is full of compassion and mercie, slowe to anger and of great kindnesse.
Strictly literal
Jehovah is merciful and gracious, slow to anger, and abundant in loving-kindness.
Merciful and gracious [is] Jehovah, Slow to anger, and abundant in mercy.
YHWH [is] merciful and gracious, || Slow to anger, and abundant in mercy.
Merciful and gracious is the Lord, long-suffering and abundant in kindness.
Yahweh is merciful and gracious; he is patient; he has great covenant loyalty.
From the Latin
The mountains ascend, and the plains descend into the place which thou hast founded for them.
Simplified
The Lord is kind and gracious, not quick-tempered, and full of trustworthy love.
The Lord is kind and full of pity, not quickly made angry, but ever ready to have mercy.
Word by word, the decisions they made
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 describes the LORD as "רַח֣וּם וְחַנּ֣וּן יְהוָ֑ה אֶ֖רֶךְ אַפַּ֣יִם וְרַב־ חָֽסֶד׃" which translates to "The LORD is compassionate and gracious, slow to anger, abounding in loving devotion." The Septuagint matches five of the seven words found in the Masoretic Text, although its word order and articles differ, reflecting a different syntactical structure. The Dead Sea Scrolls (2Q14) contain two words that are partially restored and four that are supplied by an editor, but they confirm the same essential attributes of God as found in the Masoretic Text. Overall, the Septuagint and the Dead Sea Scrolls support the Masoretic Text's portrayal of the LORD's character with minor variations in wording and restoration.
רַח֣וּם וְחַנּ֣וּן יְהוָ֑ה אֶ֖רֶךְ אַפַּ֣יִם וְרַב־ חָֽסֶד׃
5 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.
[רחום] [וחנון] [יהוה] [ארך] אפים ורב חסד
2 words on the leather — 1 partly restored, 4 supplied entire by an editor.
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 Psalms 103:8
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.
רַחוּם (rachuwm) means 'compassionate' and is derived from the root word רָחַם (racham), which also relates to mercy. It primarily describes God's nature, indicating He is full of compassion and merciful, with one noted exception in usage.
רַחוּם adj. compassionate
base
H7349 רַחוּם compassionate
7349 rachuwm rakh-oom'
from 7355; compassionate:--full of compassion, merciful.
see HEBREW for 07355
רַחוּם (ra.chum) — compassionate.
1) compassionate
1a) always of God with one possible exception
Adj — AdjHAamsa
The Hebrew word חַנּוּן (*channuwn*) means 'gracious' and is derived from the root word חָנַן (*chanan*). It is exclusively used as an attribute of God in the Old Testament, emphasizing divine grace.
חַנּוּן adj. gracious, only used as an attribute of God
base
H2587 חַנּוּן gracious
2587 channuwn khan-noon'
from 2603; gracious:--gracious.
see HEBREW for 02603
חַנּוּן (chan.nun) — gracious.
gracious
Conj | Adj — ConjunctionHC/Aamsa
gra'-shus (chanan; charis): In general, the word means "to favor," "to show kindness" to an inferior and "to be compassionate." All Old Testament passages are derived from the same root, and yet there are two evident shades of meaning derived from it. (1) As above, "favorable" or, causative, "to cause to be gracious," as "Yahweh make his face to shine upon thee, and be gracious unto thee" (Nu 6:25); "And the Lord was gracious unto them" (2Ki 13:23 the King James Version); "The Lord is gracious and full of compassion" (Ps 145:8 the King James Version). (2) In a modified sense, "graceful," "winsome" or "attractive," as applied particularly to persons and things. Used thus 3 times in the Old Testament and once in the New…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָרֵךְ (arek) means 'long' and can also refer to being 'slow' or 'patient,' particularly in the context of being slow to anger. It is derived from a root that emphasizes length, and its usage includes descriptions of physical length as well as temperamental qualities.
[אָרֵךְ] adj. long
base
H750 [אָרֵךְ] long
750 'arek aw-rake'
from 748; long:--long(-suffering, -winged), patient, slow
(to anger).
see HEBREW for 0748
אָרֵךְ (a.rekh) — slow.
1) long (pinions)
2) patient, slow to anger
Adj — AdjHAamsc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-md — Noun common · masculine dual absoluteHNcmda
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Conj | Adj — ConjunctionHC/Aamsc
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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms — Noun common · masculine singular absoluteHNcmsa