Psalms 39:8 — Word Study
WLCמִכָּל־ פְּשָׁעַ֥י הַצִּילֵ֑נִי חֶרְפַּ֥ת נָ֝בָ֗ל אַל־ תְּשִׂימֵֽנִי׃
BSAnowʻattâh what?mâh to awaitqâvâh LordʼĂdônây hopetôwcheleth he/she/ithûwʼ
| Greek | English | Parsing |
|---|---|---|
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| פְּשָׁעַ֥י | transgressions my | Noun common masculine plural construct, suffix |
| הַצִּילֵ֑נִי | deliver me | Verb hiphil imperative second person masculine singular, suffix |
| חֶרְפַּ֥ת | a reproach of | Noun common, feminine singular construct |
| נָ֝בָ֗ל | [the] foolish | |
| אַל־ | may not | Particle |
| תְּשִׂימֵֽנִי׃ | you make me | Verb qal jussive second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Deliver me from all my transgressions; do not make me the reproach of fools. |
| KJV | Deliver me from all my transgressions: make me not the reproach of the foolish. |
| ASV | Deliver me from all my transgressions: Make me not the reproach of the foolish. |
| YLT | From all my transgressions deliver me, A reproach of the fool make me not. |
| WEB | Deliver me from all my transgressions. Don’t make me the reproach of the foolish. |
| BBE | Make me free from all my sins; do not let me be shamed by the man of evil behaviour. |
Where they part company is חֶרְפַּת — see How Translations Differ.
The sentence has a main plea followed by a negative request, emphasizing the urgency of the psalmist's desire for deliverance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 39:8
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 — A Personal Lamentgenerated
Psalms 39:8 expresses the psalmist's urgent request for deliverance from his sins and a desire to avoid being a source of ridicule among the foolish. This plea reflects a deep awareness of personal failure and the need for God's mercy, paralleling themes found in other psalms such as Psalm 51:7-10 where confession and repentance are central.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:11–18 | For the sake of Your name, O LORD, forgive my iniquity, for it is great. |
| 2 | Psalm 51:7–10 | Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow. |
| 3 | Psalm 65:3 | When iniquities prevail against me, You atone for our transgressions. |
| 4 | Psalm 130:8 | And He will redeem Israel from all iniquity. |
| 5 | Micah 7:19 | He will again have compassion on us; He will vanquish our iniquities. You will cast out all our sins into the depths of the sea. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חֶרְפַּת, cher.Patgenerated
The word חֶרְפָּה (cherpah) refers to reproach or shame, often associated with scorn or disgrace. It conveys feelings of humiliation and the condition of being reproached, stemming from a root that relates to scorn.
In this verse, the psalmist asks God not to allow him to become a target of mockery, highlighting the emotional weight of being ridiculed by those who lack wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הַצִּילֵ֑נִי (deliver me) governs the whole verse, with two main phrases following: a noun phrase indicating the source of transgressions and a second clause expressing the desire to avoid reproach.
The structure emphasizes the psalmist's urgent plea, with the verb positioned at the forefront, indicating the primary request for divine intervention.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חֶרְפַּת is rendered with a Greek term that conveys a similar sense of shame or disgrace. This choice indicates a consistent understanding of the emotional weight of the term.
The translation reflects the psalmist's concern about being ridiculed, maintaining the original's plea for deliverance from such a fate.
In plain words — the whole versegenerated
Psalms 39:8 is a heartfelt plea from the psalmist asking God to rescue him from his sins and not to let him be a source of mockery among the foolish. This reflects a deep need for mercy and understanding of his failures.
Frequently Asked Questionsgenerated
Transgressions refer to acts of rebellion against God or others, involving intentional wrongdoing.
Being a reproach signifies shame and humiliation, especially among the foolish, which the psalmist wishes to avoid.
It shows a deep reliance on God's mercy and a recognition of personal failure, seeking forgiveness and deliverance.
We learn the importance of acknowledging our transgressions and seeking God's help to avoid shame and ridicule.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's deliverance from my transgressions?
- How can I avoid becoming a source of mockery or shame in my interactions with others?
- What does it mean to rely on God's mercy in times of personal failure?
- How can I apply the psalmist's plea for deliverance in my own prayers?
The early church on this verse — how the Fathers read it
Early church fathers commented on this verse, emphasizing the need for God's forgiveness and the seriousness of sin, as reflected in their quotations.
It is not merely one lapse that he is confessing, for he prays to be forgiven all his iniquities. He knows that without God’s forgiveness no one can be saved. For we were born in sin. We have inherited a stain.Early Church Fathers on Psalms 39 →
"Deliver me from all my transgressions" [Psalms 39:8]. I have "over-leaped" a great deal of ground, a very great deal of ground already;Early Church Fathers on Psalms 39 →
Although this holy man was conducting himself in noble devotion, he still asks to be freed from all of his iniquities by the Lord’s mercy.Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeliver me from all my transgressions,.... Which were the cause and occasion of all his distresses, inward and outward; and the deliverance prayed for includes a freedom from the dominion of sin,
Read John Gill on Psalms 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDeliver me from all my transgressions: make me not the reproach of the foolish. Deliver me from all my transgressions - alike from their guilt, power, and penalty; especially from being delivered up to mine enemies (cf.
Read Robert Jamieson on Psalms 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDeliver me from all my transgressions; that I may not be disappointed of my hopes of enjoying thee and thy favour, which is the only thing that I desire, pardon all my sins, which stand like a thick cloud between thee and me, and fill me with fears about my condition both here and hereafter. Make me not the reproach; let not their prosperity and my misery give them occasion to deride and reproach me for my serving of thee, and trusting in thee, to so little purpose or advantage. Of the foolish, i.e. of wicked men, who though they profess and think themselves to be wise, yet indeed are fools, as is manifest from their eager pursuit of fruitless vanities, , and from their gross neglect of…
Read Matthew Poole on Psalms 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:8 Deliver me from all my transgressions: make me not the reproach of the foolish.Ver. 8. Deliver me from all my transgressions] But especially from that of impatiently desiring to die out of discontent, Psalms 39:4. The sense of this one sin brought many more to remembrance; as a man, by looking over his debt book for one thing, meets with more. God giveth the penitent general discharges; neither calleth he any to an after reckoning. Make me not the reproach of the foolish] Let not any wicked one (for such are all fools in God’ s dictionary) lay this folly in my dish, that I so foolishly desired death in a pet.
Read John Trapp on Psalms 39 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Here the psalmist recurs to his initial thought, but lets us see deeper down into his heart. It was no mere fancy that if he gave vent to his feelings the wicked might find cause for reproach; the cause was there in his own consciousness of transgression. The reproach of the foolish.—Better, The scorn of the fool. (Comp. Psalms 22:6.)
Read Charles John Ellicott on Psalms 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Deliver one from all my transgressions] I seek the pardon of my sins; I expect it from thy mercy. Grant it, "that I be not the reproach of the foolish," (the godless and the profane,) who deride my expectation, and say no such blessings can be had. Let them know, by thy saving me, that there is a God who heareth prayer, and giveth his Holy Spirit to all them that ask him.
Read AdamClarke on Psalms 39 →
CambridgeThe Cambridge Bible for Schools and Colleges8. The Psalmist prays to be delivered not merely from his present afflictions but from the power of the sins which he recognises as the cause of them. Sin gets hold of its victim and brings him into punishment. Cp. Psalms 40:12; Job 8:4. the reproach of the foolish] The fool (Psalms 14:1 note) regards the sufferings of the godly as a mark of God’s wrath, and taunts him accordingly (Psalms 38:16; Psalms 22:8; Psalms 31:11). Cp. the plea of the nation, Psalms 44:13 ff.; Psalms 74:18; Psalms 74:22.
Read Cambridge on Psalms 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleDeliver me from all my transgressions - Recognising, as in Psalms 38:3-5, his sins as the source of all his troubles and sorrows. If his transgressions were forgiven, he felt assured that his trouble would be removed.
Read Albert Barnes on Psalms 39 →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
Deliver me from all my transgressions; do not make me the reproach of fools.
Deliver me from all my transgressions. Don’t make me the reproach of the foolish.
Deliver me from all my transgressions; do not make me the reproach of fools.
Deliver me from all my sins of rebellion! Do not make me the object of fools’ insults!
Tyndale line
Deliver me from all my transgressions: make me not the reproach of the foolish.
Deliver me from all my transgressions: Make me not the reproach of the foolish.
Deliver me from all my transgressions: make me not the reproach of the foolish.
Deliver me from all my transgressions: make me not the reproach of the foolish.
Deliuer me from all my transgressions, and make me not a rebuke vnto the foolish.
Strictly literal
Deliver me from all my transgressions; make me not the reproach of the foolish.
From all my transgressions deliver me, A reproach of the fool make me not.
Deliver me from all my transgressions, || Do not make me a reproach of the fool.
(39:9) From all my transgressions deliver thou me: render me not the object of reproach of the worthless.
Rescue me from my sins; do not make me the reproach of fools.
From the Latin
Then said I, Behold I come. In the head of the book it is written of me
Simplified
Save me from my rebellion. Don't let me be mocked by fools.
Make me free from all my sins; do not let me be shamed by the man of evil behaviour.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matching. The Septuagint's structure may differ, but it conveys the same core message of seeking deliverance from shame.
מִכָּל־ פְּשָׁעַ֥י הַצִּילֵ֑נִי חֶרְפַּ֥ת נָ֝בָ֗ל אַל־ תְּשִׂימֵֽנִי׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 39:8
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
HVhv2ms/Sp1bs — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נָבָל (nabal) means foolish or senseless, particularly describing a person lacking ethical and religious understanding. It conveys notions of ignobility and disgracefulness. The word is derived from a root meaning 'stupid' or 'wicked.' It can also refer to a vile person.
נָבָל adj. foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful; elsewh. as subst. (impious and presumptuous) fool
base
H5036 נָבָל foolish, senseless, esp. of the man who has no perception of ethical and religious claims, and with collat. idea of ignoble, disgraceful
5036 nabal naw-bawl'
from 5034; stupid; wicked (especially impious):--
fool(-ish, -ish man, -ish woman), vile person.
see HEBREW for 05034
נָבָל (na.val) — foolish.
foolish, senseless, fool
HAamsa — HAamsa
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
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqj2ms/Sp1bs — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp1bs
