Proverbs 14:35 — Word Study
WLCרְֽצוֹן־ מֶ֭לֶךְ לְעֶ֣בֶד מַשְׂכִּ֑יל וְ֝עֶבְרָת֗וֹ תִּהְיֶ֥ה מֵבִֽישׁ׃
BSAA kingmelek [ruler, sovereign] delights inrâtsôwn [has pleasure, takes joy] a wisesâkal [prudent, discerning] servantʻebed [attendant, minister] but his angerʻebrâh [fury, wrath] fallshâyâh▸ [is directed, comes upon] on the shamefulbûwsh [one who causes shame, disgraces others]
| Greek | English | Parsing |
|---|---|---|
| רְֽצוֹן־ | [the] favor of | Noun common, masculine singular construct |
| מֶ֭לֶךְ | a king | Noun common, masculine singular absolute |
| לְעֶ֣בֶד | [belongs] to a servant | Preposition, noun common masculine singular absolute |
| מַשְׂכִּ֑יל | [who] acts prudently | Verb, Hiphil, participle (active) masculine singular |
| וְ֝עֶבְרָת֗וֹ | and fury his | Conjunction, noun common feminine singular construct, suffix |
| תִּהְיֶ֥ה | it belongs | Verb, Qal, imperfect third person feminine singular |
| מֵבִֽישׁ׃ | [one who] acts shamefully | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A king delights in a wise servant, but his anger falls on the shameful. |
| KJV | The king’s favour is toward a wise servant: but his wrath is against him that causeth shame. |
| ASV | The king’s favor is toward a servant that dealeth wisely; But his wrath will be against him that causeth shame. |
| YLT | The favour of a king [is] to a wise servant, And an object of his wrath is one causing shame! |
| WEB | The king’s favor is toward a servant who deals wisely, but his wrath is toward one who causes shame. |
| BBE | The king has pleasure in a servant who does wisely, but his wrath is against him who is a cause of shame. |
Where they part company is in the rendering of מַשְׂכִּ֑יל — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting conjunction phrase, emphasizing the dichotomy between delight and anger.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂכַל
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 — Proverbs 14:35
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 — Wisdom and Folly in Leadershipgenerated
Proverbs 14:35 presents a contrast between the delight a king takes in a wise servant and the anger he directs toward those who act shamefully. This verse emphasizes the value of wisdom and the consequences of foolishness within the realm of leadership. It fits within a larger discourse on the importance of discernment and righteousness, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:12–13 | A king’s rage is like the roar of a lion, but his favor is like dew on the grass. |
| 2 | Proverbs 20:8–26 | A king who sits on a throne to judge sifts out all evil with his eyes. |
| 3 | Proverbs 22:11 | He who loves a pure heart and gracious lips will have the king for a friend. |
| 4 | Proverbs 25:5 | Remove the wicked from the king’s presence, and his throne will be established in righteousness. |
| 5 | Proverbs 29:12 | If a ruler listens to lies, all his officials will be wicked. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מַשְׂכִּ֑יל, mas.Kilgenerated
The word שָׂכַל (sakal) is a Hiphil participle that means to be prudent or discerning. It is derived from a root that conveys the idea of understanding and insight. In this context, it describes a servant who acts with wisdom and foresight, traits that are highly valued by a king.
This word conveys the importance of being careful and thoughtful in one's actions, suggesting that a wise servant can positively influence a ruler's decisions and overall satisfaction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses delights for the king's pleasure and anger for his wrath, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb is תִּהְיֶ֥ה, it belongs, with two noun phrases: the subject is מֶ֭לֶךְ, a king, and the predicate describes his delight in a wise servant and his anger toward the shameful. The structure emphasizes the contrasting outcomes based on the servant's wisdom or shamefulness.
The Hebrew word order places the king and his actions at the forefront, highlighting the importance of his response to the behavior of his servants.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֭לֶךְ as βασιλεῖ (basilei), maintaining the royal context, while מַשְׂכִּ֑יל is rendered as νοήμων (noēmōn), which emphasizes intelligence and understanding. This choice suggests a focus on the qualities of wisdom and discernment in leadership.
In plain words — the whole versegenerated
Proverbs 14:35 tells us that a king enjoys having a wise servant who acts prudently, while he directs his anger at those who bring disgrace. This verse highlights the value of wisdom in serving a ruler and the negative consequences of shameful actions.
Frequently Asked Questionsgenerated
It means that a king values and appreciates a servant who acts with wisdom and discernment, as their actions contribute positively to the king's reign.
Those who act shamefully will face the king's anger, indicating that their actions have consequences and can lead to punishment or rejection.
This verse exemplifies the broader theme in Proverbs that wisdom leads to favor and success, while folly and shame lead to downfall and anger.
Wisdom is important for a servant because it enhances their ability to serve effectively, gain the trust of their master, and positively influence their environment.
Reflection Questionsgenerated
- In what ways can I demonstrate wisdom in my own responsibilities?
- How do I respond to situations where I see shameful behavior in others?
- What qualities do I value in those who lead or serve me?
- How can I cultivate discernment in my decision-making?
The early church on this verse — how the Fathers read it
Early commentators like Bede reflect on the importance of wisdom in service, noting that a wise servant is acceptable to the king, while the useless face consequences.
A minister of the kingdom who is understanding is acceptable. He indeed to whom it is said, Because you have been faithful over a few things, I will set you over many things; enter into the joy of your lord (Matt. XXV).Early Church Fathers on Proverbs 14 →
His wrath will fall upon the useless. He indeed about whom the same says: And cast the useless servant into the outer darkness (Ibid.)Early Church Fathers on Proverbs 14 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 14:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king's favour [is] toward a wise servant,.... Who does his prince's business well, committed to him; manages all his affairs wisely and prudently; is diligent and careful to do everything for the
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king's favour is toward a wise servant: but his wrath is against him that causeth shame.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBoth to himself, by his foolish management of the king’ s affairs committed to him; and to the king, who made so foolish a choice of a servant.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:35 The king’ s favour [is] toward a wise servant: but his wrath is [against] him that causeth shame. Ver. 35. The king’ s favour is toward a wise servant.] As was Pharaoh’ s toward Joseph, Solomon’ s toward Jeroboam, Darius’ s toward Daniel, Henry VIII’ s toward Cromwell, whom, for his wisdom and faithfulness, he raised from a mean man (son to a blacksmith), to be first master of his jewel house, then baron of Oakham in Rutlandshire, then Knight of the Garter, Earl of Essex, lord great chamberlain; and lastly, ordained him his vicar general. And if kings do thus, what will not the King of kings do for every faithful and wise servant of his, whom he hath made "ruler over his…
Read John Trapp on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. The king's favour is toward a wise servant] The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavouring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen - so be it. Selah!
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges35. causeth shame] Or, doeth shamefully, R.V. marg. Comp. Proverbs 10:5.
Read Cambridge on Proverbs 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. Wise — Discreet. His wrath — Indignation. Causeth shame — Or, acteth shamefully.
Read Daniel Denison Whedon on Proverbs 14 →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
A king delights in a wise servant, but his anger falls on the shameful.
The king’s favor is toward a servant who deals wisely, but his wrath is toward one who causes shame.
A king delights in a wise servant, but his anger falls on the shameful.
The king shows favor to a wise servant, but his wrath falls on one who acts shamefully.
Tyndale line
The king’s favour is toward a wise servant: but his wrath is against him that causeth shame.
The king’s favor is toward a servant that dealeth wisely; But his wrath will be against him that causeth shame.
The king’s favour is toward a servant that dealeth wisely: but his wrath shall be against him that causeth shame.
The king's favor is towards a wise servant: but his wrath is against him that causeth shame.
The pleasure of a King is in a wise seruant: but his wrath shalbe toward him that is lewde.
Strictly literal
The king's favour is toward a wise servant; but his wrath is [against] him that causeth shame.
The favour of a king [is] to a wise servant, And an object of his wrath is one causing shame!
The favor of a king [is] to a wise servant, || And one causing shame is an object of his wrath!
The king's favor is bestowed on an intelligent servant; but his wrath is against him that deserveth shame.
The favor of the king is with the servant who acts prudently, but his anger is for the one who acts shamefully.
From the Latin
A wise servant is acceptable to the king: he that is good for nothing shall feel his anger.
Simplified
A servant who acts wisely is appreciated by the king, but he gets angry with a servant who acts disgracefully.
The king has pleasure in a servant who does wisely, but his wrath is against him who is a cause of shame.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, 'A king delights in a wise servant, but his anger falls on the shameful.' The Septuagint closely aligns with this verse, with six out of seven words matching, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q103) also reflect the Masoretic Text's meaning, although three words are partially restored, and two are entirely supplied by an editor, indicating some textual variations but generally supporting the same idea as the Masoretic Text.
רְֽצוֹן־ מֶ֭לֶךְ לְעֶ֣בֶד מַשְׂכִּ֑יל וְ֝עֶבְרָת֗וֹ תִּהְיֶ֥ה מֵבִֽישׁ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[רצון] מלך לעבד משכיל ועברת׳ו תהיה [מביש]
3 words on the leather — 2 partly restored, 2 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 Proverbs 14:35
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.
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa