Job 6:20 — Word Study
WLCבֹּ֥שׁוּ כִּֽי־ בָטָ֑ח בָּ֥אוּ עָ֝דֶ֗יהָ וַיֶּחְפָּֽרוּ׃
BSAThey are confoundedbûwsh■ [put to shame, distressed] becausekîy they had hopedbâṭach■ [trusted, been confident] their arrivalbôwʼ■ [coming, approach] brings disappointmentchâphêr▸ [ashamed, found nothing]
| Greek | English | Parsing |
|---|---|---|
| בֹּ֥שׁוּ | they are disappointed | Verb, Qal, perfect third person common plural |
| כִּֽי־ | for | Particle |
| בָטָ֑ח | he had been confident | Verb, Qal, perfect third person masculine singular |
| בָּ֥אוּ | they come | Verb, Qal, perfect third person common plural |
| עָ֝דֶ֗יהָ | to it | Preposition, suffix |
| וַיֶּחְפָּֽרוּ׃ | and they were disappointed | Verb, Qal, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are confounded because they had hoped; their arrival brings disappointment. |
| KJV | They were confounded because they had hoped; they came thither, and were ashamed. |
| ASV | They were put to shame because they had hoped; They came thither, and were confounded. |
| YLT | They were ashamed that one hath trusted, They have come unto it and are confounded. |
| WEB | They were distressed because they were confident. They came there, and were confounded. |
| BBE | They were put to shame because of their hope; they came and their hope was gone. |
Where they part company is in the emotional depth conveyed by בֹּ֥שׁוּ — see How Translations Differ.
The sentence structure emphasizes the relationship between hope and disappointment, with a clear progression from expectation to emotional response.
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 — Job 6:20
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 — Job's Lamentgenerated
Job 6:20 reflects Job's feelings of despair as he describes how those who sought help have been met with disappointment. The surrounding verses illustrate the context of longing for relief and the harsh reality of unmet expectations, emphasizing the emotional turmoil faced by Job and others in similar situations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 14:3–4 | The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads. |
| 2 | Jeremiah 17:13 | O LORD, the hope of Israel, all who abandon You will be put to shame. All who turn away will be written in the dust, for they have abandoned the LORD, the fountain of living water. |
| 3 | Romans 5:5 | And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us. |
| 4 | Romans 9:33 | as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — בֹּ֥שׁוּ, Bo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of disappointment and distress. It is used here in the perfect tense, indicating a completed action — they are currently in a state of shame due to their failed hopes.
This word captures the emotional weight of being let down after placing trust in something. The context of Job's lament reveals that hope can lead to deep disappointment, especially when one expects assistance that does not arrive.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of בֹּ֥שׁוּ as 'they are confounded' or 'they are disappointed'.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the verbs בֹּ֥שׁוּ and וַיֶּחְפָּֽרוּ, which express the feelings of disappointment. The structure emphasizes the cause-and-effect relationship between hope and the resulting shame.
The sequence of verbs illustrates the progression from hope to disappointment, highlighting the emotional journey of those involved.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew verb בּוֹשׁ as οἱ (the ones), which shifts the focus slightly from the emotional state of being confounded to the identity of those experiencing this state. This choice may indicate a broader interpretation of the collective experience of disappointment.
The Greek rendering does not carry the same emotional weight as the Hebrew, suggesting a more detached observation rather than an intimate expression of feeling.
In plain words — the whole versegenerated
Job 6:20 shows how those who hoped for help are now disappointed. Job reflects on the feelings of shame and distress that come when expectations are not met. This verse highlights the emotional struggle of seeking assistance and facing failure.
Frequently Asked Questionsgenerated
Job is expressing that those who hoped for help are now feeling ashamed and disappointed because their expectations were not fulfilled.
This verse illustrates the theme of suffering and the emotional turmoil that comes from unmet expectations, which is central to Job's experience throughout the book.
Job's lament teaches us about the reality of hope and disappointment, reminding us that even in our struggles, we can express our feelings honestly.
Shame reflects the deep emotional impact of disappointment, highlighting the vulnerability of those who place their trust in others or in circumstances.
Reflection Questionsgenerated
- How do I handle disappointment when my expectations are not met?
- What role does hope play in my life, and how do I respond when it leads to disappointment?
- In what ways can I support others who are feeling ashamed or disappointed?
- How can I find strength in my faith during times of unmet expectations?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's expression of disappointment, interpreting it as a reflection of the struggles faced by the faithful in times of trial.
They are confounded, because I have hoped. But blessed Job, after he had brought in the shortness of the present life in terms of contempt, therefore in the voice of all the Elect rises up justly against the wicked, subjoining,Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they were confounded because they had hoped,.... When they came to the places where they hoped to find water, finding none were ashamed of their vain hope, and reflected upon themselves for being
Read John Gill on Job 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey were confounded because they had hoped; they came thither, and were ashamed. They had hoped - literally, each had hoped-namely, that their companions would find water.
Read Robert Jamieson on Job 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey were confounded, i.e. the troops and companies. Because they had hoped; they comforted themselves with the expectation of water there to quench their thirst. Were ashamed; as having deceived themselves and others with vain and false hopes.
Read Matthew Poole on Job 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:20 They were confounded because they had hoped; they came thither, and were ashamed.Ver. 20. They were confounded because they had hoped, &c.] Heb. They blushed, or they were abashed, because disappointed and defeated of their hope and expectation. See Jeremiah 14:3-4 Joe 1:10-11. God’ s people have a promise, that hoping in him they shall never be ashamed, Joe 2:26 Romans 10:11. Their hope is infallible, Romans 5:5, because founded upon faith unfeigned, 1 Timothy 1:5. Hence they are commanded to rejoice in hope, Romans 12:12, and to conceive gaudium in re, gaudium in spe, gaudium de possessione, gaudium de promissione, &c., joy for what they have in hand, and in present possession…
Read John Trapp on Job 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) They were confounded.—Comp. Jeremiah’s description of the famine (Jeremiah 14:3). (See margin.)
Read Charles John Ellicott on Job 6 →CambridgeThe Cambridge Bible for Schools and Colleges14–30. Job’s sorrowful disappointment at the position taken up towards him by his three friends Job had freely expressed his misery in ch. 3, believing that the sympathies of his friends were entirely with him. He is a brother noble, Whose nature is so far from doing harms That he suspects none. Lear, i. 2. And more sorrowful to him than any cold, critical words which they have uttered is the feeling that his friends have taken up such a position against him. This was what he had not looked for. And his disappointment is like that of the thirsty caravan that finds the long-looked-for waters dried up in the heat. Every emotion seems now to find a place in Job’s mind in succession. First, his…
Read Cambridge on Job 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThey were confounded because they had hoped - The caravans of Tema and Sheba. The word “confounded” here means ashamed. It represents the state of feeling which one has who has met with disappointment.
Read Albert Barnes on Job 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. They were confounded, etc. — Rather, They were ashamed because they trusted; they came thither and reddened with shame. Job now closes a most striking description of the failure of human friendship.
Read Daniel Denison Whedon on Job 6 →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
They are confounded because they had hoped; their arrival brings disappointment.
They were distressed because they were confident. They came there, and were confounded.
They are confounded because they had hoped; their arrival brings disappointment.
They were distressed, because each one had been so confident; they arrived there, but were disappointed.
Tyndale line
They were confounded because they had hoped; they came thither, and were ashamed.
They were put to shame because they had hoped; They came thither, and were confounded.
They were ashamed because they had hoped; they came thither, and were confounded.
They were confounded because they had hoped; they came thither, and were ashamed.
But they were confounded: when they hoped, they came thither and were ashamed.
Strictly literal
They are ashamed at their hope; they come thither, and are confounded.
They were ashamed that one hath trusted, They have come unto it and are confounded.
They were ashamed that one has trusted, || They have come to it and are confounded.
But they stand ashamed because they had trusted; they come thither and are made to blush.
They were disappointed because they had been confident of finding water. They went there, but they were deceived.
From the Latin
They are confounded, because I have hoped: they are come also even unto me, and are covered with shame.
Simplified
but their hopes were dashed—they came and found nothing.
They were put to shame because of their hope; they came and their hope was gone.
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 aligns with the Septuagint in meaning but differs significantly in the number of words matched. The Hebrew text captures the emotional depth of Job's lament, while the Greek translation simplifies the expression.
בֹּ֥שׁוּ כִּֽי־ בָטָ֑ח בָּ֥אוּ עָ֝דֶ֗יהָ וַיֶּחְפָּֽרוּ׃
1 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.
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 Job 6:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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.'
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
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
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.
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)
Conj — ParticleHTc
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…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
HR/Sp3fs — Preposition · suffixHR/Sp3fs
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp