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Psalms 71:24 — Word Study

Depth

WLCגַּם־ לְשׁוֹנִ֗י כָּל־ הַ֭יּוֹם תֶּהְגֶּ֣ה צִדְקָתֶ֑ךָ כִּי־ בֹ֥שׁוּ כִֽי־ חָ֝פְר֗וּ מְבַקְשֵׁ֥י רָעָתִֽי׃

BSAMy tonguelâshôwn [also, even] will indeed proclaimhâgâh Your righteousnesstsᵉdâqâh [moral integrity, justice] all day longkôl [every day, continually] forkîy those who seekbâqash [search for, desire] my harmraʻ [evil, adversity] are disgracedbûwsh [ashamed, humiliated] andkîy confoundedchâphêr [perplexed, put to shame]

Word
Listen & take awayPsalms 71
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 24 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ra.'a.Ti) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 71:24quick helps
In a sentenceThe psalmist expresses his commitment to proclaim God's righteousness continually, contrasting it with the shame faced by those who seek his harm.
Who is speakingThe psalmist, reflecting on his own experiences and faith.
Where we areIn a psalm of trust and praise, focusing on God's righteousness and the psalmist's response.
The hard wordצִדְקָתֶךָ
Take awayThe psalmist's voice is confident, proclaiming God's justice while contrasting it with the disgrace of his enemies.
8 commentators on this verse Gill, Jamieson, Trapp, Ellicott & more — read them › clause verbהָגָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 71:24

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 Psalm of Trustgenerated

21You will increase my honor and comfort me once again.
22So I will praise You with the harp for Your faithfulness, O my God; I will sing praise to You with the lyre, O Holy One of Israel.
23When I sing praise to You my lips will shout for joy, along with my soul, which You have redeemed.
24My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded.

Psalm 71:24 expresses a deep commitment to proclaim God's righteousness consistently. The psalmist contrasts his unwavering praise with the shame experienced by those who wish him harm. This verse is part of a larger reflection on the psalmist's trust in God, as seen in the preceding verses where he speaks of God's faithfulness and comfort. The psalmist's declaration serves as both a personal affirmation and a public testimony of God's justice.


Cross References

ReferenceText (BSB)
1Psalm 71:8–15My mouth is filled with Your praise and with Your splendor all day long.
2Psalm 37:30The mouth of the righteous man utters wisdom, and his tongue speaks justice.
3Deuteronomy 11:19Teach them to your children, speaking about them when you sit at home and when you walk along the road, when you lie down and when you get up.
4Proverbs 10:20–21The tongue of the righteous is choice silver, but the heart of the wicked has little worth.
5Matthew 12:35The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word צִדְקָתֶךָ, tzid.ka.Te.chagenerated

The word צְדָקָה (tsedaqah) means 'righteousness' and encompasses concepts of justice, virtue, and moral integrity. It is often used to describe God's character and the standard for human conduct. The parsing indicates it is a feminine singular noun, suggesting a complete and personal attribute of God.

In this verse, the possessive suffix indicates that the righteousness belongs to God, emphasizing His moral authority and the psalmist's recognition of it. The psalmist's proclamation of God's righteousness is a central theme, highlighting the importance of divine justice in contrast to human wrongdoing.


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 תֶּהְגֶּ֣ה (tehgeh) governs the main action of the verse, indicating what the psalmist's tongue will do. The structure includes a subject noun phrase (לְשׁוֹנִי), an adverbial phrase indicating time (כָּל־הַיּוֹם), and a clause detailing the consequences for those who seek harm.

The order emphasizes the psalmist's active role in proclaiming righteousness, while the subsequent clauses detail the shame faced by his adversaries, creating a contrast that highlights the psalmist's faith in God's justice.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew word for righteousness is rendered as δικαιοσύνη (dikaiosynē), which carries a similar connotation of moral integrity and justice. This choice reflects a consistent understanding of God's character across the translations.

The use of ζητοῦντες (zētountes) for those who seek harm indicates an active pursuit, aligning with the Hebrew's implication of intent and desire.


In plain words — the whole versegenerated

Psalm 71:24 shows the psalmist declaring his intention to continually proclaim God's righteousness. He contrasts this with the fate of those who seek to harm him, stating they will be ashamed and confounded. This reflects the psalmist's trust in God's justice and the assurance that evil will not prevail.


Frequently Asked Questionsgenerated

What does it mean to proclaim God's righteousness?

To proclaim God's righteousness means to publicly declare His justice and moral integrity, acknowledging His role as the ultimate standard for right and wrong.

Why does the psalmist mention those who seek his harm?

The psalmist mentions his adversaries to highlight the contrast between his commitment to God and their intentions, emphasizing that they will ultimately face shame for their actions.

How does this verse relate to the overall theme of the psalm?

This verse encapsulates the psalmist's trust in God amidst adversity, reinforcing the theme of reliance on divine justice and the assurance that God will uphold righteousness.

What is the significance of the phrase 'all day long'?

The phrase 'all day long' signifies the psalmist's unwavering commitment to proclaiming God's righteousness continuously, indicating that this is not a one-time act but a lifelong dedication.


Reflection Questionsgenerated

  1. How can I actively proclaim God's righteousness in my daily life?
  2. What situations have caused me to feel shame or embarrassment, and how can I respond with faith like the psalmist?
  3. In what ways do I see God's justice at work in the world around me?
  4. How can I encourage others to seek God's righteousness instead of pursuing harm?

The early church on this verse — how the Fathers read it

Early commentaries, such as Augustine's exposition, draw from this verse to discuss the relationship between the soul and the body in the context of redemption.

Augustine of HippoExposition on Psalms 71 354–430
But lest you should think the soul alone redeemed, wherein now you have heard one "again," "but still," he says; why still? "but still my tongue also:" therefore now the tongue of the body: "all day long shall meditate of Your…
Early Church Fathers on Psalms 71 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 71:24 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

My tongue also shall talk of thy righteousness all the day long,.... [See comments on Psalms 71:16]; for they are confounded; his adversaries, for whose confusion he prayed, Psalms 71:13; for they

Read John Gill on Psalms 71 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. -Promise of thanks for the deliverance anticipated by faith. Verse 22.

Read Robert Jamieson on Psalms 71 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 71:24 My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.Ver. 24. My tongue also shall talk of thy righteousness] Advisedly talk, and upon due deliberation. What a mad edict was that of Henry II of France, that men should not talk at all of Scriptural matters! And that of the Jesuits at Dola, forbidding any talk of God, either in good sort or in bad!

Read John Trapp on Psalms 71 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(24) My tongue.—Comp. this with the conclusion of Psalms 35

Read Charles John Ellicott on Psalms 71 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 24. Talk of thy righteousness] The righteousness of God is frequently used in this Psalm, and in other places, to signify his justice, judgments, faithfulness, truth, mercy, c. There are few words of more general import in the Bible. They are confounded] The counsel of Ahithophel is confounded, and turned to foolishness, and he was so ashamed that he went and hanged himself. As to the vain and wicked Absalom, he met with the fate that he had meditated against his father. Though not yet done, David sees all these things as actually accomplished for he had got a Divine assurance that God would bring them to pass. ANALYSIS OF THE SEVENTY-FIRST PSALM The parts of this Psalm, generally…

Read AdamClarke on Psalms 71 →
CambridgeThe Cambridge Bible for Schools and Colleges

24. My tongue &c.] From Psalms 35:28. The word for talk denotes musing, meditative speech. for they &c.] For they are ashamed, for they are confounded, that seek my hurt (R.V.). A reminiscence of Psa 35:4; Psalms 35:26; Psalms 40:14 (Psalms 70:2). His faith realises the discomfiture of his enemies as though it had already taken place.

Read Cambridge on Psalms 71 →
Albert Barnes1798–1870Barnes' Notes on the Bible

My tongue also shall talk of thy righteousness - Thy righteous character; the truthfulness, the goodness, the fidelity which thou hast manifested in delivering me.

Read Albert Barnes on Psalms 71 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

24. For they are confounded—The preterit tense of the verb contemplates the act as past—have been ashamed, have been confounded, which illustrates the vigour of his faith, and, like its author,

Read Daniel Denison Whedon on Psalms 71 →

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

BSBBerean Standard Bible2020

My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded.

WEBWorld English Bible2000

My tongue will also talk about your righteousness all day long, for they are disappointed, and they are confounded, who want to harm me.

MSBMajority Standard Bible2022

My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded.

NETBNew English Translation2006

All day long my tongue will also tell about your justice, for those who want to harm me will be embarrassed and ashamed.

Tyndale line

KJVKing James Version1611

My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.

ASVAmerican Standard Version1901

My tongue also shall talk of thy righteousness all the day long; For they are put to shame, for they are confounded, that seek my hurt.

RVARevised Version, American1894

My tongue also shall talk of thy righteousness all the day long: for they are ashamed, for they are confounded, that seek my hurt.

NWBWebster's Bible1833

My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought to shame, that seek my hurt.

GNVGeneva Bible1599

My tongue also shall talke of thy righteousnesse daily: for they are confounded and brought vnto shame, that seeke mine hurt.

Strictly literal

DBYDarby Translation1890

My tongue also shall talk of thy righteousness all the day; for they shall be ashamed, for they shall be brought to confusion, that seek my hurt.

YLTYoung's Literal Translation1862

My tongue also all the day uttereth Thy righteousness, Because ashamed — because confounded, Have been those seeking my evil!

LSVLiteral Standard Version2020

My tongue also utters Your righteousness all the day, || Because ashamed—because confounded, || Have been those seeking my evil!

ILTInterlinear Literal Translation2000

Also my tongue shall speak all the day of thy righteousness; for ashamed, for put to the blush are those that seek my unhappiness.

ULBUnlocked Literal Bible2017

My tongue will also talk about your righteousness all day long; for they have been put to shame and are confused, those who sought my hurt.

Simplified

FBVFree Bible Version2020

All day long I will tell about all the good things you have done, for those who tried to cause me misery have been disgraced and humiliated.

BBEBible in Basic English1949

My tongue will be talking of your righteousness all the day; for those whose purpose is to do me evil have been crushed and put to 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.

clausenoun phrase · subjectגַּםalsonoun phraseלְשׁוֹנִ֗tongueיmynoun phrase · adverbialכָּלallnoun phraseהַ֭theיּוֹםdayverbתֶּהְגֶּ֣הit.will.utternoun phrase · objectצִדְקָתֶ֑righteousnessךָyourכִּי(dm)clauseverbבֹ֥שׁוּthey.are.ashamedכִֽי(dm)clauseverbחָ֝פְר֗וּthey.are.abashednoun phrase · subjectמְבַקְשֵׁ֥י[those.who].seeknoun phraseרָעָתִֽharmי(of).my

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

Both the Masoretic Text and the Septuagint agree in their wording, with all twelve words matched, indicating a strong consistency in the transmission of this verse across traditions.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

גַּם־ לְשׁוֹנִ֗י כָּל־ הַ֭יּוֹם תֶּהְגֶּ֣ה צִדְקָתֶ֑ךָ כִּי־ בֹ֥שׁוּ כִֽי־ חָ֝פְר֗וּ מְבַקְשֵׁ֥י רָעָתִֽי׃

Septuagintthe Greek the translators chose, word by word
גַּם־καὶלְשׁוֹנִ֗יμουכָּל־ὅληνהַ֭יּוֹםἡμέρανתֶּהְגֶּ֣הμελετήσειצִדְקָתֶ֑ךָσουכִּי־ὅτανבֹ֥שׁוּαἰσξυνθῶσινכִֽי־καὶחָ֝פְר֗וּἐντραπῶσινמְבַקְשֵׁ֥יζητοῦντεςרָעָתִֽי׃μοι

12 of the 12 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.

Psalms 71:24גַּםalsoalsoגַּםלָשׁוֹןtongue mytongue myלָשׁוֹןכֹּלallallכֹּליוֹםthe daythe dayיוֹםהָגָהit will uttit will utterהָגָהצְדָקָהrighteousnerighteousness yצְדָקָהכִּיforforכִּיבּוֹשׁthey are asthey are ashameבּוֹשׁכִּיforforכִּיחָפֵרthey are abthey are abasheחָפֵרבָּקַשׁ[those who][those who] seeבָּקַשׁרַעharm myharm myרַעלָשַׁןto slanderto slanderלָשַׁןכָּלַלto perfectto perfectכָּלַלצָדֵקto justifyto justifyצָדֵקרָעַעbe evilbe evilרָעַעהָגִיגmeditationmeditationהָגִיגחָפַרto searchto searchחָפַריָדַעto knowto knowיָדַעתְּמוֹלyesterdayyesterdayתְּמוֹלשִׁלְשֹׁםthree daysthree days agoשִׁלְשֹׁםחֵךְpalatepalateחֵךְהָגָהto mutterto mutterהָגָהעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָהשְׁבִיעִיseventhseventhשְׁבִיעִישַׁבָּתSabbathSabbathשַׁבָּתקִירof Moabiteof Moabite citiקִיריוֹנָהdovedoveיוֹנָהמִשְׁפָּטjustice: jjustice: judgemמִשְׁפָּט
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 71:24

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.

also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
גַּם־gam- also H1571 Adverb
769× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Tyndale gloss
also
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּם 768 adv. denoting addition, also, moreover, yea

base

Brown-Driver-Briggs glosses

H1571 גַּם denoting addition, also, moreover, yea

Strong's Hebrew Dictionary

1571 gam gam

by contraction from an unused root meaning to gather;

properly, assemblage; used only adverbially also, even, yea,

though; often repeated as correl. both...and:--again, alike,

also, (so much) as (soon), both (so)...and , but, either...or,

even, for all, (in) likewise (manner), moreover,

nay...neither, one, then(-refore), though, what, with, yea.

Translators Brief Hebrew Lexicon

גַּם (gam) — also.

1) also, even, indeed, moreover, yea

1a) also, moreover (giving emphasis)

1b) neither, neither...nor (with negative)

1c) even (for stress)

1d) indeed, yea (introducing climax)

1e) also (of correspondence or retribution)

1f) but, yet, though (adversative)

1g) even, yea, yea though (with 'when' in hypothetical case)

2) (TWOT) again, alike

Morphologythe parsing behind the code
Berean parsing
HD — Adverb
HD
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'

also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
לְשׁוֹנִ֗יle.sho.Ni tongue my H3956 Noun common both singular construct · suffix
117× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The tongue, used for eating, speaking, or describing a language. In the Bible, it appears in many books, including Genesis 11:1 and Acts 2:4.
Amplified meaning
also, even
Tyndale gloss
tongue
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

לָשׁוֹן n.m. and (more oft.) f. tongue

tongue of men

= language

tongue of animals

tongue of fire

= (tongue-shaped) wedge of gold

= (tongue-shaped) bay of sea

base

Brown-Driver-Briggs glosses

H3956 לָשׁוֹן tongue . tongue of men

. = language

. tongue of animals

. tongue of fire

. = (tongue-shaped) wedge of gold

. = (tongue-shaped) bay of sea

Strong's Hebrew Dictionary

3956 lashown law-shone'

or lashon {law-shone'}; also (in plural) feminine lshonah

{lesh-o-naw'}; from 3960; the tongue (of man or animals), used

literally (as the instrument of licking, eating, or speech),

and figuratively (speech, an ingot, a fork of flame, a cove of

water):--+ babbler,bay, + evil speaker, language, talker,

tongue, wedge.

see HEBREW for 03960

Translators Brief Hebrew Lexicon

לָשׁוֹן (la.shon) — tongue.

: tongue/words

1) tongue

1a) tongue (of men)

1a1) tongue (literal)

1a2) tongue (organ of speech)

1b) language

1c) tongue (of animals)

1d) tongue (of fire)

1e) wedge, bay of sea (tongue-shaped)

לָשׁוֹן (la.shon) — tongue: language.

: language

1) tongue

1a) tongue (of men)

1a1) tongue (literal)

1a2) tongue (organ of speech)

1b) language

1c) tongue (of animals)

1d) tongue (of fire)

1e) wedge, bay of sea (tongue-shaped)

לָשׁוֹן (la.shon) — tongue: bar.

: bar/projection/bay

1) tongue

1a) tongue (of men)

1a1) tongue (literal)

1a2) tongue (organ of speech)

1b) language

1c) tongue (of animals)

1d) tongue (of fire)

1e) wedge, bay of sea (tongue-shaped)

Morphologythe parsing behind the code
Berean parsing
N-cs | Suff — Noun common both singular construct · suffix
HNcbsc/Sp1bs
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
כָּל־kol- all H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Amplified meaning
every day, continually
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
הַ֭יּוֹםHai.yom the day H3117 Particle · noun common masculine singular absolute
2,306× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Tyndale gloss
day
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.

Brown-Driver-Briggs Hebrew Lexicon (full)

יוֹם 2285 n.m. day

day, opp. night

Day as division of time

יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

Pl. days of anyone

Days

יוֹם = time

Phrases

base

Brown-Driver-Briggs glosses

H3117 יוֹם day . day, opp. night

. Day as division of time

. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

. Pl. days of anyone

. Days

. יוֹם = time

. Phrases

Strong's Hebrew Dictionary

3117 yowm yome

from an unused root meaning to be hot; a day (as the warm

hours), whether literal (from sunrise to sunset, or from one

sunset to the next), or figurative (a space of time defined by

an associated term), (often used adverb):--age, + always, +

chronicals, continually(-ance), daily, ((birth-), each, to)

day, (now a, two) days (agone), + elder, X end, + evening, +

(for) ever(-lasting, -more), X full, life, as (so) long as

(... live), (even) now, + old, + outlived, + perpetually,

presently, + remaineth, X required, season, X since, space,

then, (process of) time, + as at other times, + in trouble,

weather, (as) when, (a, the, within a) while (that), X whole

(+ age), (full) year(-ly), + younger.

Translators Brief Hebrew Lexicon

יוֹם (yom) — day.

: day/when/time/period

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: old.

: old/(full/many)[days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

1b2a) a working day, a day's journey

1c) days, lifetime (pl.)

1d) time, period (general)

1e) year

1f) temporal references

1f1) today

1f2) yesterday

1f3) tomorrow

יוֹם (yom) — day: year.

: year[of_days]

1) day, time, year

1a) day (as opposed to night)

1b) day (24 hour period)

1b1) as defined by evening and morning in Genesis 1

1b2) as a division of time

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTd/Ncmsa — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:

(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see

Day

The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…

The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…

American Tract Society Bible Dictionary

The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.

also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
תֶּהְגֶּ֣הteh.Geh it will utter H1897 Verb · Qal · imperfect third person feminine singular
25× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To mutter or ponder, as seen in Psalm 1:2 where it means to meditate on God's law, and also in Psalm 37:35 where it describes plotting evil.
Tyndale gloss
to mutter
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָגָה (hagah) encompasses a range of meanings related to vocal expressions, including to moan, growl, and utter. It can imply both inarticulate sounds and more deliberate actions like meditation and devising thoughts. The entries suggest uses in various contexts, including distress and magical mutterings, but do not indicate any significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָגָה vb. moan, growl, utter, speak, muse (only poet.)

Qal

of inarticulate sounds

growl, of lion growling over prey

groan, moan, in distress (like dove)

utter

of inarticulate sounds

(soliloquize) meditate, muse

imagine, devise

Po. a conceiving and an uttering, out of the heart, lying words

Hiph. those that make chirpings and mutterings, of necromancers and wizards

base

Brown-Driver-Briggs glosses

H1897 הָגָה moan, growl, utter, speak, muse (only poet.) .. of inarticulate sounds . growl, of lion growling over prey

. groan, moan, in distress (like dove)

. utter

. of inarticulate sounds . (soliloquize) meditate, muse

. imagine, devise

. a conceiving and an uttering, out of the heart, lying words

. those that make chirpings and mutterings, of necromancers and wizards

Strong's Hebrew Dictionary

1897 hagah daw-gaw'

a primitive root (compare 1901); to murmur (in pleasure or

anger); by implication, to ponder:--imagine, meditate, mourn,

mutter, roar, X sore, speak, study, talk, utter.

see HEBREW for 01901

Translators Brief Hebrew Lexicon

הָגָה (ha.gah) — to mutter.

1) to moan, growl, utter, muse, mutter, meditate, devise, plot, speak

1a) (Qal)

1a1) to roar, growl, groan

1a2) to utter, speak

1a3) to meditate, devise, muse, imagine

1b) (Poal) to utter

1c) (Hiphil) to mutter

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singular
HVqi3fs
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
צִדְקָתֶ֑ךָtzid.ka.Te.cha righteousness your H6666 Noun common feminine singular construct · suffix
157× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Encompasses the idea of righteousness, including justice, virtue, and morality, often describing God's attribute or the standard for human behavior. It is used to describe the ideal for personal conduct and societal norms, emphasizing the importance of living a righteous life.
Amplified meaning
moral integrity, justice
Tyndale gloss
righteousness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).

Brown-Driver-Briggs Hebrew Lexicon (full)

צְדָקָה 157 n.f. righteousness

righteousness, in government

God's attribute as sovereign

righteousness, in a case or cause

righteousness = truthfulness

righteousness, as ethically right

righteousness as vindicated, justification, salvation, etc.

pl. righteous acts

base

Brown-Driver-Briggs glosses

H6666 צְדָקָה righteousness . righteousness, in government

. God's attribute as sovereign

. righteousness, in a case or cause

. righteousness = truthfulness

. righteousness, as ethically right

. righteousness as vindicated, justification, salvation, etc.

. pl. righteous acts

Strong's Hebrew Dictionary

6666 tsdaqah tsed-aw-kaw'

from 6663; rightness (abstractly), subjectively (rectitude),

objectively (justice), morally (virtue) or figuratively

(prosperity):--justice, moderately, right(-eous)

(act, -ly, -ness).

see HEBREW for 06663

Translators Brief Hebrew Lexicon

צְדָקָה (tse.da.qah) — righteousness.

1) justice, righteousness

1a) righteousness (in government)

1a1) of judge, ruler, king

1a2) of law

1a3) of Davidic king Messiah

1b) righteousness (of God's attribute)

1c) righteousness (in a case or cause)

1d) righteousness, truthfulness

1e) righteousness (as ethically right)

1f) righteousness (as vindicated), justification, salvation

1f1) of God

1f2) prosperity (of people)

1g) righteous acts

Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp2ms
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
כִּי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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 company it keepswords that stand beside it more often than chance
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
בֹ֥שׁוּVo.shu they are ashamed H954 Verb · Qal · perfect third person common plural
127× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To be ashamed is what this Hebrew word means, implying a feeling of guilt or disappointment. It is used to describe someone who is disconcerted or delayed, like in the story of Adam and Eve. Shame is a strong emotion.
Amplified meaning
ashamed, humiliated
Tyndale gloss
be ashamed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H954 בּוֹשׁ be ashamed

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
כִֽי־khi- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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 company it keepswords that stand beside it more often than chance
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
חָ֝פְר֗וּcha.fe.Ru they are abashed H2659 Verb · Qal · perfect third person common plural
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Châphêr means to be ashamed or blush, often used to describe feeling embarrassed or guilty. In Ezra 9:6, the people are ashamed of their sins, recognizing their wrongdoing. It involves a sense of regret.
Amplified meaning
perplexed, put to shame
Tyndale gloss
be ashamed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָפֵר] vb. be abashed, ashamed

Qal be abashed, ashamed

Hiph. display shame

base

Brown-Driver-Briggs glosses

H2659 חָפֵר be abashed, ashamed

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common plural
HVqp3cp
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
מְבַקְשֵׁ֥יme.vak.Shei [those who] seek H1245 Verb · Piel · participle (active) masculine plural common
225× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew verb means to seek or search for something. In Psalm 105:4, it's used to encourage seeking God's face. It's also used in 1 Samuel 28:8 where Saul seeks a medium.
Amplified meaning
search for, desire
Tyndale gloss
to seek
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

H1245 בָּקַשׁ seek

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Piel — Verb · Piel · participle (active) masculine plural common
HVprmpc
also tongue my all the day it will utter righteousness your for they are ashamed for they are abashed [those who] seek harm my
רָעָתִֽי׃ra.'a.Ti harm my H7451 Noun common feminine singular construct · suffix
662× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Amplified meaning
evil, adversity
Tyndale gloss
bad: harmful
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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