Psalms 119:78 — Word Study
WLCיֵבֹ֣שׁוּ זֵ֭דִים כִּי־ שֶׁ֣קֶר עִוְּת֑וּנִי אֲ֝נִ֗י אָשִׂ֥יחַ בְּפִקּוּדֶֽיךָ׃
BSAMay the arrogantzêd [proud, presumptuous] be put to shamebûwsh▸ [be disappointed, be disgraced] forkîy subverting meʻâvath■ [dealing perversely, overthrowing] ◂with a liesheqer [deception, falsehood] ◂Iʼănîy [the psalmist, the speaker] will meditatesîyach▸ [think deeply, ponder] on Your preceptspiqqûwd [commands, divine instructions]
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֣שׁוּ | let them be ashamed | Verb, Qal, imperfect third person masculine plural |
| זֵ֭דִים | arrogant [people] | Adj |
| כִּי־ | for | Particle |
| שֶׁ֣קֶר | falsehood | Noun common, masculine singular absolute |
| עִוְּת֑וּנִי | they have subverted me | Verb piel perfect third person common plural, suffix |
| אֲ֝נִ֗י | I | Pronoun |
| אָשִׂ֥יחַ | I will meditate | Verb, Qal, imperfect first person common singular |
| בְּפִקּוּדֶֽיךָ׃ | on precepts your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the arrogant be put to shame for subverting me with a lie; I will meditate on Your precepts. |
| KJV | Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts. |
| ASV | Let the proud be put to shame; for they have overthrown me wrongfully: But I will meditate on thy precepts. |
| YLT | Ashamed are the proud, For [with] falsehood they dealt perversely with me. I meditate in Thy precepts. |
| WEB | Let the proud be disappointed, for they have overthrown me wrongfully. I will meditate on your precepts. |
| BBE | Let the men of pride be shamed; because they have falsely given decision against me; but I will give thought to your orders. |
Where they part company is זֵ֭דִים — see How Translations Differ.
The verse contains two main clauses with a subordinate clause explaining the reason for the shame invoked upon the arrogant.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֵד
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 — Psalms 119:78
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 Plea for Justice in Psalm 119generated
Psalm 119:78 is part of a longer reflection where the psalmist appeals to God for justice against the arrogant who have wronged him. This verse highlights the contrast between the psalmist's faithfulness to God's precepts and the deceitful actions of the proud. The surrounding verses emphasize the psalmist's reliance on God's compassion and his desire for a blameless heart in accordance with God's statutes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:21–51 | You rebuke the arrogant— the cursed who stray from Your commandments. |
| 2 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| 3 | Psalm 119:86 | All Your commandments are faithful; I am persecuted without cause—help me! |
| 4 | Psalm 7:3–5 | O LORD my God, if I have done this, if injustice is on my hands, |
| 5 | Psalm 25:3 | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יֵבֹ֣שׁוּ, ye.Vo.shugenerated
The verb יֵבֹ֣שׁוּ (ye.Vo.shu) is a Qal imperfect form, meaning 'let them be ashamed.' It conveys a sense of disappointment and guilt, suggesting that those who act arrogantly will face the consequences of their actions.
This word is rooted in feelings of shame and is often used in contexts where individuals are confronted with their wrongdoing. The psalmist's invocation for the arrogant to be ashamed reflects a desire for divine justice against those who have wronged him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, and this is the basis for comparisons below. The BSB uses arrogant and falsehood which aligns with the meanings of the Hebrew terms.
Where translations differ, they do so primarily on the word זֵ֭דִים. The KJV, ASV, and others render it as proud, while the ILT opts for presumptuous, highlighting the nuanced meaning of arrogance in the context.
Sentence Structuregenerated
The verse consists of two main clauses: the first expresses a desire for the arrogant to be put to shame, while the second asserts the psalmist's intention to meditate on God's precepts. The first clause contains a subject and a verb, with the second clause also featuring a subject and verb.
The structure emphasizes the psalmist's plea for justice against the arrogant and his commitment to God's teachings, showing a clear contrast between the actions of the proud and the psalmist's devotion.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֵבֹ֣שׁוּ is translated as αἰσχυνθήτωσαν (aischunthētosan), which also means 'let them be ashamed.' This choice maintains the original meaning of shame but may imply a broader sense of disgrace.
The translation of זֵ֭דִים as ὑπερήφανοι (hyperēphanoi) indicates a focus on their prideful nature, aligning with the Hebrew's connotation of arrogance.
In plain words — the whole versegenerated
Psalm 119:78 expresses a plea for the arrogant to feel shame for their deceitful actions against the psalmist. He also declares his intention to think deeply about God's commands, showing his commitment to following divine guidance.
Frequently Asked Questionsgenerated
It signifies a desire for justice, where those who act arrogantly and deceitfully face the consequences of their actions, leading to their humiliation.
Meditation on God's precepts reflects the psalmist's commitment to understanding and following divine instructions, which provide guidance and wisdom.
This verse highlights the psalmist's call for God to act against the proud, emphasizing the recurring theme of seeking justice and vindication throughout the Psalms.
The psalmist's response encourages reliance on God for justice while remaining steadfast in one's commitment to divine teachings.
Reflection Questionsgenerated
- How do I respond when I encounter arrogance or deceit in my life?
- In what ways can I deepen my meditation on God's precepts?
- What does it mean for me to seek justice in my own life?
- How can I remain steadfast in my commitment to God's commands amidst opposition?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo comments on this verse, interpreting it as a call for the proud to be confounded while the psalmist remains focused on God's commandments.
He then goes on as follows: "Let the proud be confounded, for they have unrighteously practised iniquity against me: but I will be occupied in Your commandments" [Psalms 119:78].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:78 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the proud be ashamed,.... The same persons he before speaks of as accursed, who had him in derision, and forged a lie against him.
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey dealt perversely with me, Heb. they have perverted me; either by their calumnies, whereby they have put false and perverse constructions upon all my words and actions; or by endeavouring to overthrow and destroy me, or to turn me out of the way of thy precepts. But all their wicked attempts against me shall never drive me from the study, and love, and practice of thy precepts.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:78 Let the proud be ashamed; for they dealt perversely with me without a cause: [but] I will meditate in thy precepts.Ver. 78. Let the proud be ashamed] Theoderet thinks that David here prayeth not against, but for, his enemies, quando quidem confusio et ignominia salutem procreat. But that is not likely. For they dealt perversely with me] Writhing my words and deeds to a wrong sense; or, they would pervert me. But I will meditate in thy precepts] Or, I will speak of them, and so stop their mouths, and save myself from them.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(78) Dealt.—Better, wronged me; literally, bent me.
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 78. Let the proud be ashamed] To reduce a proud man to shame, is to humble him indeed. Let them be confounded. Without cause - without any colourable pretext, have they persecuted me.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges78. for they dealt perversely with me without a cause] Better, for they have subverted me by falsehood. Cp. Lamentations 3:36.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet the proud be ashamed - Referring here to his enemies, who appear to have been in the higher ranks of life, or to have been those who prided themselves on their wealth, their station, or their influence.
Read Albert Barnes on Psalms 119 →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
May the arrogant be put to shame for subverting me with a lie; I will meditate on Your precepts.
Let the proud be disappointed, for they have overthrown me wrongfully. I will meditate on your precepts.
May the arrogant be put to shame for subverting me with a lie; I will meditate on Your precepts.
May the arrogant be humiliated, for they have slandered me! But I meditate on your precepts.
Tyndale line
Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
Let the proud be put to shame; for they have overthrown me wrongfully: But I will meditate on thy precepts.
Let the proud be ashamed; for they have overthrown me wrongfully: but I will meditate in thy precepts.
Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
Let the proude be ashamed: for they haue dealt wickedly and falsely with me: but I meditate in thy precepts.
Strictly literal
Let the proud be ashamed; for they have acted perversely towards me with falsehood: as for me, I meditate in thy precepts.
Ashamed are the proud, For [with] falsehood they dealt perversely with me. I meditate in Thy precepts.
The proud are ashamed, || For [with] falsehood they dealt perversely with me. I meditate on Your precepts.
Let the presumptuous be made ashamed; because they have without a cause dealt perversely with me; but I will indeed meditate on thy precepts.
Let the proud be put to shame, for they have slandered me; but I will meditate on your instructions.
Simplified
Bring down those proud people who wronged me with their lies. I will spend time thinking about your instructions.
Let the men of pride be shamed; because they have falsely given decision against me; but I will give thought to your orders.
Word by word, the decisions they made
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 (MT) reads: 'יֵבֹ֣שׁוּ זֵ֭דִים כִּי־ שֶׁ֣קֶר עִוְּת֑וּנִי אֲ֝נִ֗י אָשִׂ֥יחַ בְּפִקּוּדֶֽיךָ׃' The Septuagint (LXX) agrees with the MT in meaning, as all eight words match in a word-by-word correspondence, though the order and articles may differ. The Dead Sea Scrolls (1Q10) contain partial readings and include some restored words, but the main elements also align with the MT, confirming the presence of key terms like 'shame' and 'lie.' Overall, the witnesses show a strong agreement on the core message of the verse, despite the variations in the Dead Sea Scrolls due to partial preservation.
יֵבֹ֣שׁוּ זֵ֭דִים כִּי־ שֶׁ֣קֶר עִוְּת֑וּנִי אֲ֝נִ֗י אָשִׂ֥יחַ בְּפִקּוּדֶֽיךָ׃
8 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.
[יבשו] [זדים] [כי] [שקר] עות׳ני אני אשיח בפקדי׳ך
2 words on the leather — 2 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 119:78
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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…
זֵד (zed) refers to a quality of arrogance or insolence, describing someone who is presumptuous or proud. The term can function as both an adjective and a noun, indicating arrogant individuals collectively. It is derived from a root meaning to be arrogant, and its usage is consistent across various lexicons.
זֵד adj. insolent, presumptious
base
H2086 זֵד insolent, presumptious
2086 zed zade'
from 2102; arrogant:--presumptuous, proud.
see HEBREW for 02102
זֵד (zed) — arrogant.
1) arrogant, proud, insolent, presumptuous
1a) the arrogant ones (as n coll pl)
1b) presumptuous (as adj)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
V-Piel-Perf-3cp | Suff — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
שִׂיחַ (siyach) is a Hebrew verb meaning to muse or complain, encompassing a range of actions such as talking, singing, and meditating. It can imply conversing with oneself or aloud, and includes nuances of pondering and declaring thoughts. The entries consistently highlight its use in contexts of communication and reflection.
שִׂיחַ vb. denom. muse, complain, poet. talk (of)
Qal
complain
muse
talk (about), sing (of)
talk (with)
Pôl‛el meditate, consider
base
H7878 שִׂיחַ vb. denom. muse, complain, poet. talk of
7878 siyach see'-akh
a primitive root; to ponder, i.e. (by implication) converse
(with oneself, and hence, aloud) or (transitively) utter:--
commune, complain, declare, meditate, muse, pray, speak, talk
(with).
שִׂיחַ (si.ach) — to muse.
1) to put forth, mediate, muse, commune, speak, complain, ponder, sing
1a) (Qal)
1a1) to complain
1a2) to muse, meditate upon, study, ponder
1a3) to talk, sing, speak
1b) (Polel) to meditate, consider, put forth thoughts
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
פִּקּוּד (piqqud) refers to a precept or mandate, specifically one that is appointed by God. It is derived from a root meaning to appoint and is used in a plural form to collectively denote commandments or statutes within the Law.
[פִּקּוּד] 24 n.m. precept
base
H6490 [פִּקּוּד] precept
6490 piqquwd pik-kood'
or piqqud {pik-kood'}; from 6485; properly, appointed, i.e. a
mandate (of God; plural only, collectively, for the
Law):--commandment, precept, statute.
see HEBREW for 06485
פִּקּוּד (piq.qud) — precept.
precept, statute
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
