Psalms 109:28 — Word Study
WLCיְקַֽלְלוּ־ הֵמָּה֮ וְאַתָּ֪ה תְבָ֫רֵ֥ךְ קָ֤מוּ׀ וַיֵּבֹ֗שׁוּ וְֽעַבְדְּךָ֥ יִשְׂמָֽח׃
BSAThough theyhêm [hatefully] curseqâlal▸ [revile, speak evil] ◂Youʼattâh will blessbârak▸ [bestow good upon, praise] When they rise upqûwm■ [stand against, attack] they will be put to shamebûwsh▸ [be confounded, disgraced] but Your servantʻebed [faithful follower, slave] will rejoicesâmach▸ [be glad, celebrate]
| Greek | English | Parsing |
|---|---|---|
| יְקַֽלְלוּ־ | they will curse | Verb, Piel, imperfect third person masculine plural |
| הֵמָּה֮ | they | Pronoun |
| וְאַתָּ֪ה | and you | Conjunction, pronoun |
| תְבָ֫רֵ֥ךְ | you will bless | Verb, Piel, imperfect second person masculine singular |
| קָ֤מוּ׀ | they have arisen | Verb, Qal, perfect third person common plural |
| וַיֵּבֹ֗שׁוּ | and they have been ashamed | Verb, Qal, sequential imperfect third person masculine plural |
| וְֽעַבְדְּךָ֥ | and servant your | Conjunction, noun common masculine singular construct, suffix |
| יִשְׂמָֽח׃ | he will rejoice | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though they curse, You will bless. When they rise up, they will be put to shame, but Your servant will rejoice. |
| KJV | Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice. |
| ASV | Let them curse, but bless thou: When they arise, they shall be put to shame, But thy servant shall rejoice. |
| YLT | They revile, and Thou dost bless, They have risen, and are ashamed, And Thy servant doth rejoice. |
| WEB | They may curse, but you bless. When they arise, they will be shamed, but your servant shall rejoice. |
| BBE | They may give curses but you give blessing; when they come up against me, put them to shame; but let your servant be glad. |
There are no significant differences among the translations on this verse.
The main clause presents the contrast between the enemies' cursing and God's blessing, followed by a temporal clause and a contrasting clause that highlight the outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbקָלַל
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 109:28
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 Lament Against Adversariesgenerated
Psalms 109:28 expresses the psalmist's confidence that, despite being cursed by his enemies, God will bless him. This verse illustrates a common theme in the Psalms, where the faithful servant seeks reassurance of God's protection and favor amidst adversity. The surrounding verses further emphasize the contrast between the shame of the accusers and the joy of the servant, highlighting the ultimate triumph of divine justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 109:17 | The cursing that he loved, may it fall on him; the blessing in which he refused to delight, may it be far from him. |
| 2 | Numbers 22:12 | But God said to Balaam, “Do not go with them. You are not to curse this people, for they are blessed.” |
| 3 | Numbers 23:20–23 | I have indeed received a command to bless; He has blessed, and I cannot change it. |
| 4 | 2 Samuel 16:10–13 | But the king replied, “What have I to do with you, O sons of Zeruiah? If he curses me because the LORD told him, ‘Curse David,’ who can ask, ‘Why did you do this?’” |
| 5 | Isaiah 65:13–16 | Therefore this is what the Lord GOD says: “My servants will eat, but you will go hungry; My servants will drink, but you will go thirsty; My servants will rejoice, but you will be put to shame. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְקַֽלְלוּ־, ye.ka.lu-generated
The Hebrew word קָלַל (qalal) is a primitive root meaning to lighten or make light, but it also carries the sense of cursing or treating with contempt. The parsing indicates it is in the Piel stem, which often intensifies the action, suggesting a strong or hateful cursing.
In this verse, the enemies are actively cursing the psalmist, but the use of the imperfect tense indicates an ongoing or future action. The contrast with God's blessing emphasizes the power of divine favor over human malice.
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 a main clause with the finite verb יְקַֽלְלוּ־ (they will curse) and several phrases hanging off it. The structure emphasizes the contrast between the actions of the enemies and the response of God and His servant.
The verb יְקַֽלְלוּ־ is fronted, highlighting the cursing as the primary action, while the subsequent clauses detail the outcomes: God's blessing and the servant's rejoicing.
Septuagint Backgroundgenerated
The Septuagint translates יְקַֽלְלוּ־ as καταράσονται, which carries a similar meaning of cursing but may imply a more active or aggressive form of reviling. This choice reflects a slight narrowing of the Hebrew meaning, focusing on the act of cursing rather than the broader implications of contempt.
The LXX generally aligns with the Hebrew text, maintaining the themes of cursing and divine blessing.
In plain words — the whole versegenerated
Psalms 109:28 contrasts the curses of the enemies with God's blessings on His servant. Despite the opposition, the psalmist expresses confidence that he will rejoice, highlighting the assurance of divine favor amidst adversity.
Frequently Asked Questionsgenerated
The enemies are actively speaking evil against the psalmist, intending to bring him down through their words.
God will bless the psalmist, showing that His favor and protection outweigh the malice of the enemies.
The rejoicing of the servant signifies triumph and hope, contrasting the shame that will fall on the accusers.
This verse illustrates the recurring theme of trust in God's justice and protection against adversaries, common throughout the Psalms.
Reflection Questionsgenerated
- How can I find joy in God's blessings even when facing opposition?
- What are some ways I can respond to negativity or curses in my life?
- In what situations have I experienced God's favor despite challenges?
- How can I support others who are being unjustly treated or cursed?
The early church on this verse — how the Fathers read it
The early Church Father Augustine of Hippo comments on this verse, interpreting it in the context of slander and divine justice.
"Let my slanderers be clothed with shame" [Psalms 109:28]: that is, let it shame them to have slandered me.Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them curse, but bless thou,.... Let them curse me, as Shimei did David, the type of Christ; let them curse themselves, as they did; or my people: or "let them be cursed", as the Syriac version;
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet them curse; I can patiently bear their curses, as being causeless, and fully compensated by thy blessing. Or, they do and will curse, I expect nothing else from them. Arise, i.e. bestir themselves against me. Both God and men are oft said to arise when they enter upon any undertaking, as 21:4, &c.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.Ver. 28. Let them curse, but bless thou] Yea, the rather, as 2 Samuel 16:12; and I wot well that those whom thou blessest shall be blessed, as Isaac once said of his son Jacob, Genesis 27:33. When they arise] To plead their own cause, causa excidant.
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28-31) It is impossible not to notice the anti-climax in these verses, if they are spoken by the same person as Psalms 109:16-20, and directed against the same enemies, of whom the one there singled out is the prominent figure. It is not only that the effect is weakened by the change back to the plural number, but the same imprecations are repeated in a diluted and modified form. But perhaps in Psalms 109:28 we should drop the optative, and read, “they will curse, but thou dost bless.”
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Let them curse, but bless thou] See on Psalms 109:20: Of the mode of interpretation recommended there, this verse gives additional proof.
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges28. They may curse, but thou wilt bless: They arise and are put to shame, but thy servant shall rejoice. They and thou are emphatically contrasted.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them curse, but bless thou - See Psalms 109:17. Let them continue to curse me, provided thou wilt bless me. I am willing to bear all these reproaches, if I may have thy favor.
Read Albert Barnes on Psalms 109 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Though they curse, You will bless. When they rise up, they will be put to shame, but Your servant will rejoice.
They may curse, but you bless. When they arise, they will be shamed, but your servant shall rejoice.
Though they curse, You will bless. When they rise up, they will be put to shame, but Your servant will rejoice.
They curse, but you will bless. When they attack, they will be humiliated, but your servant will rejoice.
Tyndale line
Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
Let them curse, but bless thou: When they arise, they shall be put to shame, But thy servant shall rejoice.
Let them curse, but bless thou: when they arise, they shall be ashamed, but thy servant shall rejoice.
Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
Though they curse, yet thou wilt blesse: they shall arise and be confounded, but thy seruant shall reioyce.
Strictly literal
Let them curse, but bless thou; when they rise up, let them be ashamed, and let thy servant rejoice.
They revile, and Thou dost bless, They have risen, and are ashamed, And Thy servant doth rejoice.
They revile, and You bless, || They have risen, and are ashamed, || And Your servant rejoices.
Let them then curse, but do thou bless: when they arise, let them be made ashamed; but let thy servant rejoice.
Though they curse me, please bless me; when they attack, may they be put to shame, but may your servant rejoice.
Simplified
When they curse me, you will bless me. When they attack me, you will defeat them. And I, your servant, will be happy.
They may give curses but you give blessing; when they come up against me, put them to shame; but let your servant be glad.
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 is supported by the Septuagint, which matches seven of the eight words. The Dead Sea Scrolls exhibit some variations, with some words supplied by editors, but the core message remains consistent across these witnesses.
יְקַֽלְלוּ־ הֵמָּה֮ וְאַתָּ֪ה תְבָ֫רֵ֥ךְ קָ֤מוּ׀ וַיֵּבֹ֗שׁוּ וְֽעַבְדְּךָ֥ יִשְׂמָֽח׃
7 of the 8 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.
[יקללו] [המה] [ואתה] [תברך] [קמו] [ויבשו] [ועבד׳כה] ישמח
1 word on the leather — 7 supplied entire by an editor.
יקללו המה ואתה [תברך] [קמו] [ויבושו] עבד׳כה [ישמח]
1 word on the leather — 3 partly restored, 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 109:28
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.
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2ms
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
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)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms