Psalms 40:15 — Word Study
WLCיָ֭שֹׁמּוּ עַל־ עֵ֣קֶב בָּשְׁתָּ֑ם הָאֹמְרִ֥ים לִ֝֗י הֶ֘אָ֥ח׀ הֶאָֽח׃
BSAbe ashamedbûwsh be ashamedchâphêr unitednessyachad to seekbâqash soulnephesh to snatchçâphâh to turnçûwg backʼâchôwr be humiliatedkâlam delightingchâphêts badraʻ
| Greek | English | Parsing |
|---|---|---|
| יָ֭שֹׁמּוּ | may they be appalled | Verb, Qal, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| עֵ֣קֶב | [the] consequence of | Noun common, masculine singular construct |
| בָּשְׁתָּ֑ם | shame their | Noun common feminine singular construct, suffix |
| הָאֹמְרִ֥ים | those [who] say | Particle, verb qal participle (active) masculine plural |
| לִ֝֗י | to me | Preposition, suffix |
| הֶ֘אָ֥ח׀ | aha! | Particle |
| הֶאָֽח׃ | aha! | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who say to me, “Aha, aha!” be appalled at their own shame. |
| KJV | Let them be desolate for a reward of their shame that say unto me, Aha, aha. |
| ASV | Let them be desolate by reason of their shame That say unto me, Aha, aha. |
| YLT | They are desolate because of their shame, Who are saying to me, 'Aha, aha.' |
| WEB | Let them be desolate by reason of their shame that tell me, “Aha! Aha!” |
| BBE | Let those who say to me, Aha, aha! be surprised because of their shame. |
Where they part company is יָ֭שֹׁמּוּ — see How Translations Differ.
One main clause with two phrases attached, clearly outlining the psalmist's plea for justice.
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 40:15
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 Justicegenerated
Psalm 40:15 expresses the psalmist's desire for those who mock him to be struck by their own shame. This verse is part of a larger context where the psalmist laments the actions of his enemies and seeks divine justice. The surrounding verses highlight the contrast between the psalmist's suffering and the joy of those who seek the Lord, emphasizing the theme of divine retribution and vindication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:24–25 | Pour out Your wrath upon them, and let Your burning anger overtake them. |
| 2 | Psalm 70:3 | May those who say, “Aha, aha!” retreat because of their shame. |
| 3 | Psalm 73:19 | How suddenly they are laid waste, completely swept away by terrors! |
| 4 | Psalm 109:6–20 | Set over him a wicked man; let an accuser stand at his right hand. |
| 5 | Luke 19:43–44 | For the days will come upon you when your enemies will barricade you and surround you and hem you in on every side. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יָ֭שֹׁמּוּ, Ya.sho.mugenerated
The verb יָשֹׁמּוּ (Ya.sho.mu) is a form of שָׁמֵם (shamem), meaning 'to be desolate or appalled'. This form is a Qal imperfect, indicating a future action: 'may they be appalled'. The word conveys a sense of devastation, as if the mockers are left in a state of horror or emptiness, reflecting their own shame.
The use of this verb here suggests that the psalmist wishes for a reversal of fortune for those who mock him, turning their scorn back upon themselves. The emotional weight of this word underscores the seriousness of the psalmist's plea for justice.
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 יָשֹׁמּוּ governs the entire verse, indicating the action directed towards those who mock. The structure is straightforward, with the subject being those who say 'Aha!' and the object being their own shame, creating a clear cause and effect.
The Hebrew word order places emphasis on the mockers first, highlighting their role in the psalmist's plea. The subsequent phrases clarify the consequences of their actions, reinforcing the theme of justice and retribution.
Septuagint Backgroundgenerated
The Septuagint translates יָשֹׁמּוּ as καταισξυνθείησαν, which carries the meaning of being shamed or disgraced. This choice indicates a slight narrowing of focus, emphasizing not just the emotional devastation but also the public aspect of their shame.
This translation aligns with the overall theme of the psalm, where the psalmist seeks not only personal vindication but also a public acknowledgment of the mockers' disgrace.
In plain words — the whole versegenerated
Psalm 40:15 expresses a desire for those who mock the psalmist to feel their own shame. The psalmist calls out to God, asking that the mockers who say 'Aha!' experience a deep sense of humiliation for their actions.
Frequently Asked Questionsgenerated
The psalmist refers to his enemies who mock him in his time of trouble, expressing scorn and delight in his misfortune.
The psalmist desires justice and hopes that those who ridicule him will face the consequences of their actions, feeling the shame they inflict.
This verse highlights the contrast between the psalmist's suffering and the joy of those who seek the Lord, emphasizing the need for divine justice against mockery.
We learn about the importance of seeking justice and the emotional impact of mockery, as well as the hope for vindication in times of trouble.
Reflection Questionsgenerated
- In what ways have I experienced mockery or scorn in my life, and how did I respond?
- How can I find comfort in knowing that God sees and hears my struggles, just as the psalmist did?
- What does it mean for me to seek justice in my own life when faced with ridicule?
- How can I support others who are experiencing shame or mockery?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the irony of the mockers' praise while they are unaware of their own shame.
"Let them speedily bear away their own confusion, that say unto me, Well done! Well done!" [Psalms 40:15]. They praise you without reason.Early Church Fathers on Psalms 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 40:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be desolate for a reward of their shame,.... Of their shameful wishes, words, and actions, as they were: their habitations in Jerusalem were desolate, and so was their house or temple there,
Read John Gill on Psalms 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them be desolate for a reward of their shame that say unto me, Aha, aha.
Read Robert Jamieson on Psalms 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDesolate, or amazed, or dismayed, or overthrown: of such imprecations I have spoken before. Their shame, i.e. their sinful and shameful actions, as shame is put for a shameful idol, , and as fear is oft put for the evil feared.
Read Matthew Poole on Psalms 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 40:15 Let them be desolate for a reward of their shame that say unto me, Aha, aha.Ver. 15. Let them be desolate for a reward] A poor reward; but such as sin payeth to her servants: "the wages of sin is death." Sin payeth all her servants in black money. See Psalms 35:21. The word here rendered reward signifieth a heel. It is as if the prophet should say, Let one desolation tread upon the heels of another, till they be utterly undone.
Read John Trapp on Psalms 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. That say unto me, Aha, aha.] האח האח heach, heach. See on Psalms 35:21.
Read AdamClarke on Psalms 40 →CambridgeThe Cambridge Bible for Schools and Colleges15. R.V., Let them be desolate (Lamentations 1:16) by reason of their shame, the defeat of their malicious plans: or, less probably, let them be astonished (Leviticus 26:32) for a reward of their shame, at the shame which is their recompense. Psalms 70:4 reads let them turn back, as in Psalms 6:10. The difference of reading probably arose out of the confusion of sound or form between M and B (ιωξε—ιωαε). Aha, aha] The exclamation of malicious pleasure at another’s misfortune. Cp. Psalms 35:21; Psalms 35:25.
Read Cambridge on Psalms 40 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be desolate - The word here employed means to be astonished or amazed; then, to be laid waste, or made desolate.
Read Albert Barnes on Psalms 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. Desolate—The word may be taken in the sense of astonished, struck dumb with fear, Jeremiah 18:16, or of laid waste, as Ezekiel 35:12. The verb is in Kal future, and may be rendered, they shall be astonished.
Read Daniel Denison Whedon on Psalms 40 →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
May those who say to me, “Aha, aha!” be appalled at their own shame.
Let them be desolate by reason of their shame that tell me, “Aha! Aha!”
May those who say to me, “Aha, aha!” be appalled at their own shame.
May those who say to me, “Aha! Aha!” be humiliated and disgraced!
Tyndale line
Let them be desolate for a reward of their shame that say unto me, Aha, aha.
Let them be desolate by reason of their shame That say unto me, Aha, aha.
Let them be desolate by reason of their shame that say unto me, Aha, Aha.
Let them be desolate for a reward of their shame that say to me, Aha, aha.
Let them be destroyed for a rewarde of their shame, which say vnto me, Aha, aha.
Strictly literal
Let them be desolate, because of their shame, that say unto me, Aha! Aha!
They are desolate because of their shame, Who are saying to me, 'Aha, aha.'
They are desolate because of their shame, || Who are saying to me, “Aha, aha.”
(40:16) May they be astonished in consequence of their shame that say unto me, Aha, aha!
Let them be shocked because of their shame, those who say to me, “Aha, aha!”
Simplified
May they be shocked at their defeat, those who taunted me.
Let those who say to me, Aha, aha! be surprised because of their shame.
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 on the wording of this verse, with all eight words matched in the Septuagint's rendering. This consistency suggests a strong preservation of the original meaning across these texts.
יָ֭שֹׁמּוּ עַל־ עֵ֣קֶב בָּשְׁתָּ֑ם הָאֹמְרִ֥ים לִ֝֗י הֶ֘אָ֥ח׀ הֶאָֽח׃
8 of the 8 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 40:15
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.
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֵ֫קֶב (‘eqeb) primarily means 'consequence' and can refer to a reward or end. It is often used adverbially to indicate causation, such as 'because' or 'on account of.' The word is built from the root related to 'heel,' suggesting a figurative sense of the last or result of something.
עֵ֫קֶב n.[m.] consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
base
H6118 עֵ֫קֶב consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
6118 `eqeb ay'-keb
from 6117 in the sense of 6119; a heel, i.e. (figuratively)
the last of anything (used adverbially, for ever); also
result, i.e. compensation; and so (adverb with preposition or
relatively) on account of:--X because, by, end, for, if,
reward.
see HEBREW for 06117
see HEBREW for 06119
עֵ֫קֶב (e.qev) — consequence.
1) consequence
1a) consequence
1b) consequence, gain, reward
1c) end
adv
2) as a consequence, because, consequently
conj
3) as a consequence of, that, because
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HTd/Vqrmpa — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הֶאָח (heach) is an interjection used to express joy, akin to saying 'Aha!'. It is derived from two roots, though the specific meanings of those roots are not detailed in the entries. The word captures a moment of excitement or realization.
הֶאָח interj. (onomatop.) expressing joy, Aha!
base
H1889 הֶאָח (onomatop.) expressing joy, Aha!
1889 heach heh-awkh'
from 1887 and 253; aha!:--ah, aha, ha.
see HEBREW for 01887
see HEBREW for 0253
הֶאָח (he.ach) — Aha!.
aha!
HTj — ParticleHTj
הֶאָח (heach) is an interjection used to express joy, akin to saying 'Aha!'. It is derived from two roots, though the specific meanings of those roots are not detailed in the entries. The word captures a moment of excitement or realization.
הֶאָח interj. (onomatop.) expressing joy, Aha!
base
H1889 הֶאָח (onomatop.) expressing joy, Aha!
1889 heach heh-awkh'
from 1887 and 253; aha!:--ah, aha, ha.
see HEBREW for 01887
see HEBREW for 0253
הֶאָח (he.ach) — Aha!.
aha!
HTj — ParticleHTj