Psalms 35:4 — Word Study
WLCיֵבֹ֣שׁוּ וְיִכָּלְמוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָח֣וֹר וְיַחְפְּר֑וּ חֹ֝שְׁבֵ֗י רָעָתִֽי׃
BSAMay those who seekbâqash [pursue, search for] my lifenephesh [soul, living being] be disgracedbûwsh▸ [ashamed, humiliated] and put to shamekâlam▸ [blush, feel guilty] may those who planchâshab [devise, plot] to harm meraʻ [do evil to] be driven backçûwg▸ [turned back, repelled] and confoundedchâphêr▸ [confused, brought to confusion]
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֣שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיִכָּלְמוּ֮ | and they may be humiliated | Conjunction, verb niphal third person masculine plural |
| מְבַקְשֵׁ֪י | [those who] seek | Verb, Piel, participle (active) masculine plural common |
| נַ֫פְשִׁ֥י | life my | Noun common feminine singular construct, suffix |
| יִסֹּ֣גוּ | may they be turned back | Verb, Niphal, imperfect third person masculine plural |
| אָח֣וֹר | backwards | Noun common, masculine singular absolute |
| וְיַחְפְּר֑וּ | and may they be abashed | Conjunction, verb qal third person masculine plural |
| חֹ֝שְׁבֵ֗י | [those who] plot | Verb, Qal, participle (active) masculine plural common |
| רָעָתִֽי׃ | harm my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| KJV | Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. |
| ASV | Let them be put to shame and brought to dishonor that seek after my soul: Let them be turned back and confounded that devise my hurt. |
| YLT | They are ashamed and blush, those seeking my soul, Turned backward and confounded, Those devising my evil. |
| WEB | Let those who seek after my soul be disappointed and brought to dishonor. Let those who plot my ruin be turned back and confounded. |
| BBE | Let them be overcome and put to shame who make attempts to take my soul; let those who would do me damage be turned back and made foolish. |
There are no notable differences among the translations regarding the key Hebrew words in this verse.
The verse consists of two main clauses, each expressing a desire for the fate of those who threaten the psalmist.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 35:4
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 — A Prayer for Deliverancegenerated
Psalms 35:4 is part of a plea where the psalmist seeks divine intervention against those who threaten his life. This psalm reflects a deep sense of vulnerability and reliance on God for protection, mirroring similar themes found in other psalms such as Psalm 31:17-18 and Psalm 70:2-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| 2 | Psalm 31:17–18 | 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. |
| 3 | Psalm 40:14–15 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 4 | Psalm 70:2–3 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 5 | Psalm 71:24 | My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יֵבֹ֣שׁוּ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt or disappointment. It implies a strong emotional response, often associated with being disconcerted or delayed, as seen in various biblical contexts.
In this verse, the psalmist calls upon God to bring about shame on those who seek his life. The use of the imperfect tense indicates a desire for this action to take place, emphasizing the urgency of the psalmist's plea.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, all of which agree on the meanings of the key verbs without significant variation.
Sentence Structuregenerated
The structure of the verse is governed by several finite verbs: יֵבֹ֣שׁוּ, יִכָּלְמוּ, יִסֹּ֣גוּ, and יַחְפְּר֑וּ. Each verb corresponds to a distinct action that the psalmist desires for his enemies.
The arrangement of the verbs emphasizes the psalmist's plea, with the first two verbs focusing on the shame of those who seek his life, and the latter two verbs addressing the fate of those who plot harm against him.
Septuagint Backgroundgenerated
The Septuagint translates יֵבֹ֣שׁוּ as αἰσχυνθήτωσαν, which carries a similar meaning of being put to shame. This choice reflects the translators' intent to convey the emotional weight of the original Hebrew.
The use of ἐντραπήτωσαν for וְיִכָּלְמוּ also indicates a focus on humiliation, aligning with the psalmist's desire for his adversaries to experience disgrace.
In plain words — the whole versegenerated
Psalms 35:4 is a prayer where the psalmist asks God to bring shame and confusion upon those who seek to harm him. He expresses a deep need for divine protection against his enemies, a theme echoed in other psalms.
Frequently Asked Questionsgenerated
It means that the psalmist desires for his enemies to experience disgrace and humiliation for their actions against him.
The verse shows the psalmist's vulnerability and reliance on God for protection, expressing a deep emotional plea for justice.
The verbs emphasize the actions the psalmist wishes to see happen to his enemies, highlighting his desire for their downfall.
This verse shares themes of seeking divine protection and justice found in other psalms, reinforcing the psalmist's trust in God.
Reflection Questionsgenerated
- In what situations have I felt the need for God's protection against those who seek to harm me?
- How can I respond to those who wish me harm in a way that reflects my faith?
- What does it mean to me to seek God's help in times of distress?
- How can I find comfort in the psalms when facing adversity?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the psalmist's plea for those who seek to destroy him to be confounded and put to shame.
And what follows? "Let them be confounded and put to shame, that seek after my soul" [Psalms 35:4]: for to this end they seek after it, to destroy it.Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be confounded, and put to shame, that seek after my soul,.... This petition, and what follows, which seem to be by way of imprecation, are to be considered as prophecies of what would be,
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt. Let them ... - repeated at the close Psalms 35:26.
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleConfounded, i.e. frustrated in their wicked designs and hopes against me. Concerning this, and the like, and following imprecations, which may seem strange and severe, it must be considered, 1. That they did not proceed from any passionate or revengeful spirit in David towards his enemies, (from which how free he was, appears not only from his own words here, , but from the whole course of his life, and the frequent instances mentioned in his history of his meek and merciful carriage to his enemies when they were in his power,) but from his zeal for God, and for piety and justice, to which they showed themselves to be constant and implacable adversaries, and by the direction of the…
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:4 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.Ver. 4. Let them be confounded and put to shame] Here David beginneth his imprecations; which yet non maledicens dixit sed vaticinantis more praedixit, saith Theodoret, he doth not utter as cursing, but as prophesying rather. If we shall at any time take upon us thus to imprecate (as we may in some cases), we must see to it, first, that our cause be good. Secondly, that we do it not out of private revenge; but merely for the glory of God. Thirdly, ut ne voculam quidem nisi nobis praeeunte Dei, non carnis, spiritu effundamus, that we utter not a…
Read John Trapp on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Let then be confounded] Let none of their projects or devices against me succeed. Blast all their designs. The imprecations in these verses against enemies are all legitimate. They are not against the souls or eternal welfare of those sinners, but against their schemes and plans for destroying the life of an innocent man; and the holiest Christian may offer up such prayers against his adversaries. If a man aim a blow at another with a design to take away his life, and the blow would infallibly be mortal if it took place, and the person about to be slain see that by breaking the arm of his adversary he may prevent his own death, and thus save his enemy from actual murder; it is his…
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. Prayer for the repulse and rout of his enemies. No doubt the language might be entirely figurative, but it is more naturally explained if a literal fulfilment was at least a possibility.
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be confounded - That is, Let them, through Thy gracious interposition in my behalf, be so entirely overcome and subdued that they shall be “ashamed” that they ever made the effort to destroy
Read Albert Barnes on Psalms 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Hitherto David’s call has been for divine interference, now he prays directly against his enemies. Confounded… put to shame—Two words nearly synonymous, though the latter is more intensive.
Read Daniel Denison Whedon on Psalms 35 →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
May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded.
Let those who seek after my soul be disappointed and brought to dishonor. Let those who plot my ruin be turned back and confounded.
May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded.
May those who seek my life be embarrassed and humiliated! May those who plan to harm me be turned back and ashamed!
Tyndale line
Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
Let them be put to shame and brought to dishonor that seek after my soul: Let them be turned back and confounded that devise my hurt.
Let them be ashamed and brought to dishonour that seek after my soul: let them be turned back and confounded that devise my hurt.
Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
Let them be confounded and put to shame, that seeke after my soule: let them be turned backe, and brought to confusion, that imagine mine hurt.
Strictly literal
Let them be put to shame and confounded that seek after my life; let them be turned backward and brought to confusion that devise my hurt:
They are ashamed and blush, those seeking my soul, Turned backward and confounded, Those devising my evil.
They are ashamed and blush, those seeking my soul, || Turned backward and confounded, || Those devising my evil.
Let those be put to shame and be confounded that seek after my life: let those be turned backward and be made to blush, that devise unhappiness for me.
May those who seek my life be shamed and dishonored. May those who plan to harm me be turned back and confounded.
From the Latin
The words of his mouth are iniquity and guile: he would not understand that he might do well.
Simplified
Shame them! Humiliate those who are trying to kill me! Turn them back! Disgrace those who are planning to hurt me!
Let them be overcome and put to shame who make attempts to take my soul; let those who would do me damage be turned back and made foolish.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with a word-for-word correspondence in the translation. The Dead Sea Scrolls fragment shows partial agreement, with some words supplied by an editor, indicating a shared tradition in the text.
יֵבֹ֣שׁוּ וְיִכָּלְמוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָח֣וֹר וְיַחְפְּר֑וּ חֹ֝שְׁבֵ֗י רָעָתִֽי׃
9 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.
ויחפרו [חשבי] [רעת׳י]
3 words of the verse are on this fragment — 2 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 35:4
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.
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-Qal-Imperf-3mp — 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…
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Conj | V-Niphal-Imperf-3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel — Verb · Piel · participle (active) masculine plural commonHVprmpc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs