Psalms 85:3 — Word Study
WLCאָסַ֥פְתָּ כָל־ עֶבְרָתֶ֑ךָ הֱ֝שִׁיב֗וֹתָ מֵחֲר֥וֹן אַפֶּֽךָ׃
BSAallkôl
| Greek | English | Parsing |
|---|---|---|
| אָסַ֥פְתָּ | you withdrew | Verb, Qal, perfect second person masculine singular |
| כָל־ | all | Noun common, masculine singular construct |
| עֶבְרָתֶ֑ךָ | fury your | Noun common feminine singular construct, suffix |
| הֱ֝שִׁיב֗וֹתָ | you turned back | Verb, Hiphil, perfect second person masculine singular |
| מֵחֲר֥וֹן | from [the] burning of | Preposition, noun common masculine singular construct |
| אַפֶּֽךָ׃ | anger your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You withheld all Your fury; You turned from Your burning anger. |
| KJV | Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. |
| ASV | Thou hast taken away all thy wrath; Thou hast turned thyself from the fierceness of thine anger. |
| YLT | Thou hast gathered up all Thy wrath, Thou hast turned back from the fierceness of Thine anger. |
| WEB | You have taken away all your wrath. You have turned from the fierceness of your anger. |
| BBE | You were no longer angry: you were turned from the heat of your wrath. |
Where they part company is עֶבְרָתֶךָ — see How Translations Differ.
The sentence consists of two main clauses, each expressing God's actions, with noun phrases detailing what He has withheld and turned from.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 85:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Restorationgenerated
Psalms 85:3 expresses the psalmist's gratitude for God's mercy, highlighting how He has withheld His anger. This verse is part of a larger prayer asking for restoration and forgiveness, where the psalmist reflects on God's previous acts of grace, as seen in the surrounding verses. The context emphasizes a longing for reconciliation with God and a desire for His favor to be restored, echoing themes found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 6:7 | And with it he touched my mouth and said: “Now that this has touched your lips, your iniquity is removed and your sin is atoned for.” |
| 2 | Isaiah 12:1 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 3 | Isaiah 54:7–10 | “For a brief moment I forsook you, but with great compassion I will bring you back. |
| 4 | John 1:29 | The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! |
| 5 | Exodus 32:11–22 | But Moses sought the favor of the LORD his God, saying, “O LORD, why does Your anger burn against Your people, whom You brought out of the land of Egypt with great power and a mighty hand? |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אָסַ֥פְתָּ, 'a.Saf.tagenerated
The word אָסַף (acaph) means to gather or withdraw, indicating an action of taking back or removing something. In this verse, it specifically refers to God withdrawing His fury, suggesting a deliberate act of mercy. The verb is in the perfect tense, indicating a completed action, which emphasizes God's decision to hold back His anger.
This word is often associated with gathering people or things together, but in this context, it highlights God's compassion in choosing not to unleash His wrath. The lexicons consistently affirm its meanings, focusing on the nuances of withdrawal and gathering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains two finite verbs: אָסַ֥פְתָּ (you withdrew) and הֱ֝שִׁיב֗וֹתָ (you turned back), which govern the overall meaning. The structure is straightforward, with the first verb indicating God's action of withholding anger and the second verb indicating His turning away from it.
The Hebrew word order emphasizes the actions of God first, followed by the objects of His anger, creating a clear picture of divine mercy in response to human sin.
Septuagint Backgroundgenerated
The Septuagint translates אָסַף as ἀφῆκας, which means 'you let go' or 'you released.' This choice suggests a similar theme of withdrawal but may imply a more passive release compared to the active gathering in the Hebrew.
The translation of עֶבְרָתֶךָ as σου (your) in the Septuagint maintains the personal aspect of God's anger, directly addressing Him and His emotions.
In plain words — the whole versegenerated
Psalms 85:3 speaks of God holding back His anger and turning away from His fury. This verse reflects a prayerful acknowledgment of God's mercy and a desire for restoration, emphasizing His willingness to forgive and not to punish.
Frequently Asked Questionsgenerated
It means that God chose not to express His anger towards His people, showing mercy instead, as He often does throughout the Scriptures.
This signifies God's compassion and willingness to forgive, highlighting His nature as a loving and merciful deity who desires reconciliation.
This verse connects to broader themes of forgiveness found throughout the Bible, where God often shows mercy to those who repent and seek His face.
We learn that God is slow to anger and rich in mercy, willing to forgive and restore those who turn to Him.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's forgiveness and restoration?
- How can I better understand and appreciate God's mercy in my daily life?
- What does it mean for me to turn away from my own anger and practice forgiveness?
- How can I share the message of God's mercy with others who may feel distant from Him?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 85:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast taken away all thy wrath,.... Or "gathered" (n) it; sin occasions wrath, and the people of God are as deserving of it as others; but the Lord has gathered it up, and poured it forth upon
Read John Gill on Psalms 85 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Thou hast turned thyself from the fierceness of thine anger. The original passage on which this verse rests is Exodus 32:12.
Read Robert Jamieson on Psalms 85 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll thy wrath; those calamities which were the effects of thy just wrath conceived against us.
Read Matthew Poole on Psalms 85 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 85:3 Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger.Ver. 3. Thou hast taken away all thy wrath] Heb. thou hast gathered it, thou hast recollected it, that we might not bear it; when sin is once remitted, wrath is soon removed. Thou hast turned thyself from the fierceness, &c.] Here are six hasts drawing in the next turn, Psalms 85:4. God hath, and therefore God will, is a strong medium of hope, if not a demonstration of Scripture logics. See 2 Corinthians 1:10.
Read John Trapp on Psalms 85 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou hast taken away] אספת asaphta, "Thou hast gathered up all thy wrath." This carries on the metaphor in the second verse: "Thou hast collected all thy wrath, and carried it away with all our iniquities."
Read AdamClarke on Psalms 85 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Thou hast taken away] Lit. withdrawn, or drawn in, the wrath which was let loose against us. from the fierceness of thine anger] Poured out upon Israel for its sin. See Jeremiah 30:24; Lamentations 1:12; Lamentations 4:11. Cp. Exodus 32:12.
Read Cambridge on Psalms 85 →
Albert Barnes1798–1870Barnes' Notes on the BibleThou hast taken away all thy wrath - That is, formerly; on the occasion referred to. Thou didst so deal with thy people as to make it evident that thou didst cherish no anger or displeasure against them.
Read Albert Barnes on Psalms 85 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Taken away all thy wrath—Thou hast gathered in all thy wrath. It was an emanation from God, and, having accomplished its end, it is now recalled.
Read Daniel Denison Whedon on Psalms 85 →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
You withheld all Your fury; You turned from Your burning anger.
You have taken away all your wrath. You have turned from the fierceness of your anger.
You withheld all Your fury; You turned from Your burning anger.
You withdrew all your fury; you turned back from your raging anger.
Tyndale line
Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
Thou hast taken away all thy wrath; Thou hast turned thyself from the fierceness of thine anger.
Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.
Thou hast taken away all thy wrath; thou hast turned thyself from the fierceness of thy anger.
Thou hast withdrawen all thine anger, and hast turned backe from the fiercenes of thy wrath.
Strictly literal
Thou hast withdrawn all thy wrath; thou hast turned from the fierceness of thine anger.
Thou hast gathered up all Thy wrath, Thou hast turned back from the fierceness of Thine anger.
You have gathered up all Your wrath, || You have turned back from the fierceness of Your anger.
(85:4) Thou hast taken away all thy wrath: thou hast relinquished the fierceness of thy anger.
You have withdrawn all your wrath; you have turned back from your hot anger.
From the Latin
Have mercy on me, O Lord, for I have cried to thee all the day.
Simplified
You took back your fury; you turned away from your fierce anger.
You were no longer angry: you were turned from the heat of your wrath.
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 reads אָסַ֥פְתָּ כָל־ עֶבְרָתֶ֑ךָ הֱ֝שִׁיב֗וֹתָ מֵחֲר֥וֹן אַפֶּֽךָ, and it is consistent with the Septuagint, which matches all six words. The Dead Sea Scrolls show some restoration, indicating that while parts are missing, the core message aligns with the Masoretic Text.
אָסַ֥פְתָּ כָל־ עֶבְרָתֶ֑ךָ הֱ֝שִׁיב֗וֹתָ מֵחֲר֥וֹן אַפֶּֽךָ׃
6 of the 6 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.
נשאת עון עמ׳ך [כסית] [כל] [חטאת׳ם] [סלה]
3 words on the leather — 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 85:3
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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
עֶבְרָה (*'ebrah*) is a feminine noun derived from the root word for overflow. It encompasses meanings such as outburst, excess, and fury, often relating to intense emotions like anger and arrogance. The entries consistently highlight its association with passionate outpourings, particularly in contexts of rage.
עֶבְרָה n.f. overflow, arrogance, fury
base
H5678 עֶבְרָה overflow, arrogance, fury
5678 `ebrah eb-raw'
feminine of 5676; an outburst of passion:--anger, rage,
wrath.
see HEBREW for 05676
עֶבְרָה (ev.rah) — fury.
1) outpouring, overflow, excess, fury, wrath, arrogance
1a) overflow, excess, outburst
1b) arrogance
1c) overflowing rage or fury
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhp2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms
חָרוֹן (charown) refers to a burning anger or fierce wrath, primarily associated with God's displeasure. It is derived from the root meaning 'to burn' and is consistently used to denote intense emotional states of anger. The term captures the severity of divine fury, emphasizing its potency in contexts of judgment.
חָרוֹן n.m. (burning of) anger
base
H2740 חָרוֹן (burning of) anger
2740 charown khaw-rone'
or (shortened) charon {khaw-rone'}; from 2734; a burning of
anger:--sore displeasure, fierce(-ness), fury, (fierce)
wrath(-ful).
see HEBREW for 02734
חָרוֹן (cha.ron) — burning anger.
1) anger, heat, burning (of anger)
1a) always used of God's anger
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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 אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
