Psalms 106:33 — Word Study
WLCכִּֽי־ הִמְר֥וּ אֶת־ רוּח֑וֹ וַ֝יְבַטֵּ֗א בִּשְׂפָתָֽיו׃
BSAForkîy [because of their actions] they rebelled againstmârâh■ [resisted, disobeyed] His Spiritrûwach [the breath of life, divine presence] and [Moses] spoke rashlybâṭâʼ▸ [uttered words, pronounced judgment, without thinking, unadvisedly] with his lipssâphâh [language, words]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִמְר֥וּ | they rebelled toward | Verb, Hiphil, perfect third person common plural |
| אֶת־ | the object marker | Particle |
| רוּח֑וֹ | spirit his | Noun common feminine singular construct, suffix |
| וַ֝יְבַטֵּ֗א | and he spoke rashly | Verb, Piel, sequential imperfect third person masculine singular |
| בִּשְׂפָתָֽיו׃ | with lips his | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they rebelled against His Spirit, and Moses spoke rashly with his lips. |
| KJV | Because they provoked his spirit, so that he spake unadvisedly with his lips. |
| ASV | Because they were rebellious against his spirit, And he spake unadvisedly with his lips. |
| YLT | For they have provoked his spirit, And he speaketh wrongfully with his lips. |
| WEB | because they were rebellious against his spirit, he spoke rashly with his lips. |
| BBE | For they made his spirit bitter, and he said unwise things. |
Where they part company is וַ֝יְבַטֵּ֗א — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause, indicating the relationship between the rebellion and Moses' rash speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָרָה
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 106:33
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 — The Rebellion of Israelgenerated
Psalm 106:33 describes the moment when the Israelites rebelled against God's Spirit, leading to Moses speaking rashly. This reflects a broader narrative of disobedience and its consequences, as seen in the preceding verses where the people angered the LORD at Meribah. The psalmist uses this account to highlight the failures of both the people and their leader, Moses, in their journey through the wilderness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:10–11 | Then Moses and Aaron gathered the assembly in front of the rock, and Moses said to them, “Listen now, you rebels, must we bring you water out of this rock?” |
| 2 | Psalm 39:1 | I said, “I will watch my ways so that I will not sin with my tongue; I will guard my mouth with a muzzle as long as the wicked are present.” |
| 3 | Psalm 141:3 | Set a guard, O LORD, over my mouth; keep watch at the door of my lips. |
| 4 | Genesis 30:1 | When Rachel saw that she was not bearing any children for Jacob, she envied her sister. “Give me children, or I will die!” she said to Jacob. |
| 5 | Genesis 35:16–18 | Later, they set out from Bethel, and while they were still some distance from Ephrath, Rachel began to give birth, and her labor was difficult. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הִמְר֥וּ, him.Rugenerated
The verb מָרָה (marah) means to rebel or resist authority. In this context, it indicates a defiance against God's Spirit, showing a stubborn refusal to submit to divine guidance.
The Hiphil form indicates that the action is caused by the subject, emphasizing the people's active role in their rebellion. This word appears multiple times in the Hebrew Bible, often in contexts of disobedience and contention.
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 main verb הִמְר֥וּ governs the clause, indicating the action of rebellion. It is followed by a direct object marked by אֶת־, which points to God's Spirit, and then a second clause introduced by וַ֝יְבַטֵּ֗א, indicating Moses' action of speaking.
The structure emphasizes the cause-and-effect relationship between the people's rebellion and Moses' rash speech, showing how disobedience leads to unwise actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הִמְר֥וּ is translated as παρεπίκραναν, which conveys a similar sense of rebellion or contention. This choice reflects the translators' understanding of the gravity of the Israelites' actions.
The Greek term used for Moses' speech, διέστειλεν, suggests a more forceful or emphatic expression, indicating that his words were not only rash but also carried significant weight in the context of their rebellion.
In plain words — the whole versegenerated
Psalm 106:33 tells us that the Israelites rebelled against God's Spirit, which led Moses to speak rashly. This verse highlights the consequences of disobedience and the importance of careful speech, especially in leadership.
Frequently Asked Questionsgenerated
Rebelling against God's Spirit means resisting His guidance and authority, often leading to actions that go against His will.
Moses spoke rashly due to the frustration and anger caused by the people's rebellion, which clouded his judgment.
This verse teaches us the importance of speaking thoughtfully and wisely, especially when leading others.
It reflects a pattern of disobedience among the Israelites, showing how their lack of faith led to consequences for both them and their leader.
Reflection Questionsgenerated
- In what ways have I resisted guidance in my life, similar to the Israelites?
- How can I ensure that my words reflect wisdom and thoughtfulness, especially in difficult situations?
- What steps can I take to be more aware of the impact of my speech on others?
- How does understanding the context of this verse help me apply its lessons today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause they provoked his spirit;.... Though he was a very meek man, meeker than any upon the face of the earth, Numbers 12:2, yet, being greatly provoked, let fall some passionate and undue
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, they despised the pleasant land, they believed not his word: (1) The people's distrust of the Lord's word as to Canaan after hearing the spies' report (Psalms 106:24-27).
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe spake unadvisedly: so this word is thought to signify, . Or, he spake, as the word commonly signifies. Not that it was in itself a sin to speak, but because he spake when he should have been silent; or he spake to the people, when God commanded him only to speak to the rock, ; or, he spake, to wit, the provocation of his spirit, or such words as were agreeable to it, and might be expected from it. He mentions not here what Moses spake, because that was fully known from the history, and because he would throw a veil over Moses’ s infirmity, and rather imply than express his fault.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:33 Because they provoked his spirit, so that he spake unadvisedly with his lips.Ver. 33. Because they provoked his spirit] So that he was in a pelt to the grieving of God’ s good Spirit within him, Ephesians 4:30-31. O tantaene animis coelestibus irae? So that he spake unadvisedly] Some render it only, he spake, or he pronounced; he should not have spoken at all to the people, as having no order from God so to do in that transaction, but only to the rock. Whereas he not only smote the rock, and smote it twice, but spake to the people, and spake rashly, or idly (the Greek word βαττολογεω is thought to come from the Hebrew Bata here used), yea, bitterly, calling them rebels, and…
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) They provoked his spirit.—The natural interpretation is to take this of Moses’ spirit. So LXX. and Vulg., “they embittered his spirit.” The usage of the phrase is, however, in favour of referring the words to the temper of the people towards God,” they rebelled against His spirit.” Spake unadvisedly.—Compare the same verb with the same addition, “with the lips,” in Leviticus 5:4. This interpretation of the fault of Moses is partial. A comparison of all the historical narratives shows that it was rather for a momentary lapse into the despairing spirit of the people, than for addressing them as rebels, that Moses was excluded from the Promised Land.
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. They provoked his spirit] המרו himru, from מרה marah, to rebel: they brought it into a rebellious state; he was soured and irritated, and was off his guard. So that he spake unadvisedly with his lips.] For this sentence we have only these two words in the Hebrew, ויבטא בשפתיו vayebatte bisephathaiv, he stuttered or stammered with his lips, indicating that he was transported with anger. See the notes on Numbers 20:10-12.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges33. Because they were rebellious against his spirit, And he spake rashly with his lips. The cause of Jehovah’s anger and Moses’ punishment was the rebellion of the Israelites against the guidance of God’s spirit, and the rash utterance of Moses which was its consequence. Moses’ speech “Hear now, ye rebels! out of this cliff must we fetch you water?” and his striking the rock when he was commanded to speak to it, indicates that his sin consisted in impatience and want of faith. The usage of the verb and the parallel of Isa 63:10 are decisive in favour of taking his spirit to mean God’s spirit not Moses’ spirit: and though the term rebellion is applied to the conduct of Moses and Aaron in…
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause they provoked his spirit - literally, “They made his spirit bitter,” or they embittered his soul.
Read Albert Barnes on Psalms 106 →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
For they rebelled against His Spirit, and Moses spoke rashly with his lips.
because they were rebellious against his spirit, he spoke rashly with his lips.
For they rebelled against His Spirit, and Moses spoke rashly with his lips.
for they aroused his temper, and he spoke rashly.
Tyndale line
Because they provoked his spirit, so that he spake unadvisedly with his lips.
Because they were rebellious against his spirit, And he spake unadvisedly with his lips.
Because they were rebellious against his spirit, and he spake unadvisedly with his lips.
Because they provoked his spirit, so that he spoke unadvisedly with his lips.
Because they vexed his spirite, so that hee spake vnaduisedly with his lippes.
Strictly literal
For they provoked his spirit, so that he spoke unadvisedly with his lips.
For they have provoked his spirit, And he speaketh wrongfully with his lips.
For they have provoked his spirit, || And he speaks wrongfully with his lips.
Because they had embittered his spirit, and so he spoke thoughtlessly with his lips.
They made Moses bitter, and he spoke rashly.
From the Latin
He hath turned rivers into a wilderness: and the sources of water into dry ground:
Simplified
They upset him so much that he spoke without thinking in the heat of the moment.
For they made his spirit bitter, and he said unwise things.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with five out of six words matching directly. This consistency indicates a shared understanding of the events described.
כִּֽי־ הִמְר֥וּ אֶת־ רוּח֑וֹ וַ֝יְבַטֵּ֗א בִּשְׂפָתָֽיו׃
5 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 Psalms 106:33
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.
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…
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
בָּטָה (bata') is a primitive root meaning to speak rashly or thoughtlessly. It covers the idea of babbling or vociferating angrily, with forms indicating both a participle and a more active sense. The entries consistently emphasize the notion of unadvised speech.
[בָּטָה, בָּטָא] vb. speak rashly, thoughtlessly
Qal one that babbleth
Pi. speak rashly, unadvisedly
base
H981 בָּטָה, בָּטָא speak rashly, thoughtlessly
981 bata' baw-taw'
or batah {baw-taw'}; a primitive root; to babble; hence, to
vociferate angrily:--pronounce, speak (unadvisedly).
בָּטָה (ba.tah) — to speak rashly.
1) to speak rashly or angrily, speak thoughtlessly
1a) (Qal) one that babbles, speaks rashly (part.)
1b) (Piel) to speak rashly, unadvisedly
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp3ms