Psalms 31:17 — Word Study
WLCיְֽהוָ֗ה אַל־ אֵ֭בוֹשָׁה כִּ֣י קְרָאתִ֑יךָ יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים יִדְּמ֥וּ לִשְׁאֽוֹל׃
BSAto lightʼôwr facepânîym uponʻal servant/slaveʻebed to saveyâshaʻ kindnesschêçêd
| Greek | English | Parsing |
|---|---|---|
| יְֽהוָ֗ה | O Yahweh | Noun proper |
| אַל־ | may not | Particle |
| אֵ֭בוֹשָׁה | I be ashamed | Verb, Qal, infinitive construct first person common singular |
| כִּ֣י | for | Particle |
| קְרָאתִ֑יךָ | I have called out to you | Verb qal perfect first person common singular, suffix |
| יֵבֹ֥שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| רְ֝שָׁעִ֗ים | wicked [people] | Noun common, masculine plural absolute |
| יִדְּמ֥וּ | may they be silent | Verb, Qal, imperfect third person masculine plural |
| לִשְׁאֽוֹל׃ | to Sheol | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol. |
| KJV | Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. |
| ASV | Let me not be put to shame, O Jehovah; for I have called upon thee: Let the wicked be put to shame, let them be silent in Sheol. |
| YLT | O Jehovah, let me not be ashamed, For I have called Thee, let the wicked be ashamed, Let them become silent to Sheol. |
| WEB | Let me not be disappointed, Yahweh, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol. |
| BBE | Let me not be shamed, O Lord, for I have made my prayer to you; let the sinners be shamed, and let their mouths be shut in the underworld. |
The translations are consistent in rendering the key terms, particularly אֵ֭בוֹשָׁה as ashamed.
The verse comprises a main clause followed by two imperative clauses, emphasizing the psalmist's plea and the desired outcome for the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָשַׁע
verbפָּנֶה
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 31:17
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 — A Plea for Deliverancegenerated
Psalm 31:17 expresses a heartfelt prayer from the psalmist, who is in distress and seeks the LORD's help. The psalmist does not want to be ashamed for calling upon God, contrasting his plea with the fate of the wicked, who are destined for silence in Sheol. This theme of seeking refuge in God while facing adversaries is common in the Psalms, reminding the faithful of God's protection and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:1 | In You, O LORD, I have taken refuge; let me never be put to shame; save me by Your righteousness. |
| 2 | Psalm 25:2–3 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 3 | Psalm 34:5 | Those who look to Him are radiant with joy; their faces shall never be ashamed. |
| 4 | Psalm 69:6–7 | May those who hope in You not be ashamed through me, O Lord GOD of Hosts; may those who seek You not be dishonored through me, O God of Israel. |
| 5 | Isaiah 50:6–7 | I offered My back to those who struck Me, and My cheeks to those who tore out My beard. I did not hide My face from scorn and spittle. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — אֵ֭בוֹשָׁה, 'E.vo.shahgenerated
The Hebrew word בּוֹשׁ (buwsh) means 'to be ashamed,' indicating feelings of guilt or disappointment. The form here, אֵ֭בוֹשָׁה, is an infinitive construct in the first person, expressing the psalmist's personal plea not to experience shame.
Shame in this context reflects a deeper concern about the psalmist's relationship with God and the perception of his faithfulness. The psalmist's call for help is rooted in his trust in God, contrasting his situation with that of the wicked, who will face disgrace.
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 verse contains a main clause led by the finite verb אֵ֭בוֹשָׁה, I be ashamed, which is followed by a causal clause introduced by כִּי, for, explaining the reason for the plea. The structure emphasizes the psalmist's personal appeal and the contrast with the fate of the wicked.
The parallel structure of the verse highlights the psalmist's request against the backdrop of the wicked's fate, creating a stark contrast between the faithful and the unrighteous.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֵ֭בוֹשָׁה is rendered as πρόσωπόν, which translates to face. This choice may suggest a focus on the psalmist's public reputation and dignity, emphasizing the social implications of shame.
The rendering of יֵבֹ֥שׁוּ as σῶσόν indicates a similar concern for the fate of the wicked, aligning with the Hebrew's emphasis on their disgrace.
In plain words — the whole versegenerated
Psalm 31:17 is a prayer where the psalmist asks the LORD not to let him be ashamed for calling on God. He contrasts his plea with the fate of the wicked, who will face shame and silence in Sheol, the realm of the dead.
Frequently Asked Questionsgenerated
To be ashamed here refers to the psalmist's fear of being disgraced or humiliated for trusting in God, especially in the face of adversaries.
The psalmist seeks justice and vindication, expressing a desire for the wicked to face the consequences of their actions.
Sheol is described as the underworld or grave, a place where the dead reside, often associated with punishment for the wicked.
This verse reflects common themes in the Psalms, where the faithful cry out to God for help and justice against their enemies.
Reflection Questionsgenerated
- In what situations have I felt ashamed for my faith, and how can I seek God's help in those moments?
- How do I understand the concept of justice as presented in this psalm?
- What does it mean for me to call upon God in times of trouble?
- How can I support others who are facing shame or injustice?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine and Cassiodorus reflect on this verse, interpreting it as a plea for divine assistance and a denial of personal merit.
"O Lord, let me not be confounded, for I have called upon You" [Psalms 31:17]. O Lord, let me not be put to shame by those who insult me, for that I have called upon You.Early Church Fathers on Psalms 31 →
In saying, “Save me in your mercy,” he denies his own merit. He constantly repeats the same things in order to teach us, nor does he ever become weary of his beloved confession,Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet me not be ashamed, O Lord,.... The same petition as in Psalms 31:1; for I have called upon thee; who is nigh unto all that call upon him in truth, and is rich unto them, and has promised to help
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have called upon thee; and therefore thy honour will be eclipsed in my disappointment, as if thou didst not hear prayers, nor keep promise, nor make any difference between good and bad men. Let the wicked be ashamed; frustrated in their wicked designs and carnal confidences. Seeing they are implacable in their malice and rage against innocent and good men, do thou cut them off by thy just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them, who most deserve it.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, [and] let them be silent in the grave.Ver. 17. Let me not be ashamed] i.e. Disappointed of my hopes. Let the wicked be ashamed] For they call not upon God, but shame those that do, Psalms 14:4; Psalms 14:6. Let them be silent in the grave] Let their large spoken mouths be stopped with a spadeful of mould.
Read John Trapp on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Let the wicked be ashamed] Those who traduce my character and lay snares for my life; let them be confounded.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges17. The prayer of Psa 31:1 is repeated. While my prayers are answered, let my enemies be silenced and consigned to Sheol. A similar prayer in Psalms 25:2-3; Jeremiah 17:18.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleLet me not be ashamed, O Lord, for I have called upon thee - That is, I have reposed entire confidence in thee, and in thy promises, in the time of trial; let now the result be such as to show that I
Read Albert Barnes on Psalms 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Ashamed—This marks the different results of a wicked and a holy life. The verb, in either case, is simply declarative.
Read Daniel Denison Whedon on Psalms 31 →The verse in English, compared — 16 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
O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol.
Let me not be disappointed, Yahweh, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol.
O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol.
O Lord, do not let me be humiliated, for I call out to you! May evil men be humiliated! May they go wailing to the grave!
Tyndale line
Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
Let me not be put to shame, O Jehovah; for I have called upon thee: Let the wicked be put to shame, let them be silent in Sheol.
Let me not he ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.
Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
Let me not be confounded, O Lord: for I haue called vpon thee: let the wicked bee put to confusion, and to silence in the graue.
Strictly literal
Jehovah, let me not be ashamed; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.
O Jehovah, let me not be ashamed, For I have called Thee, let the wicked be ashamed, Let them become silent to Sheol.
O YHWH, do not let me be ashamed, || For I have called You, let the wicked be ashamed, || Let them become silent to Sheol.
(31:18) O Lord, let me not be put to shame; for I have called on thee: let the wicked be put to shame, let them be silent, [passing] to the nether world.
Do not let me be humiliated, Yahweh; for I call out to you! May the wicked be humiliated! May they be silent in Sheol.
Simplified
Lord, don't let me be disgraced, for I'm calling out to you. Instead let the wicked be disgraced, let them be silent in the grave.
Let me not be shamed, O Lord, for I have made my prayer to you; let the sinners be shamed, and let their mouths be shut in the underworld.
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 of Psalms 31:17 reads: "יְֽהוָ֗ה אַל־ אֵ֭בוֹשָׁה כִּ֣י קְרָאתִ֑יךָ יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים יִדְּמ֥וּ לִשְׁאֽוֹל׃" The Septuagint closely aligns with this text, matching 8 of the 9 words, although its word order and articles differ as it presents a different syntactical structure. The Dead Sea Scrolls fragment contains 6 words from the verse, but includes 2 words that are partially restored and 3 words supplied by an editor, indicating some textual variation. Overall, the Masoretic Text and the Septuagint agree in meaning, while the Dead Sea Scrolls show some differences due to restoration efforts.
יְֽהוָ֗ה אַל־ אֵ֭בוֹשָׁה כִּ֣י קְרָאתִ֑יךָ יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים יִדְּמ֥וּ לִשְׁאֽוֹל׃
8 of the 9 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.
האיר׳ה [פני׳ך] [על] [עבד׳ך] הושיע׳ני בחסד׳ך
6 words of the verse are on this fragment — 2 partly restored, 3 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 31:17
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.
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)
HNpt — Noun properHNpt
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
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
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqp1cs/Sp2ms — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
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
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
HR/Ncbsa — Preposition · noun common both singular absoluteHR/Ncbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)