Psalms 13:4 — Word Study
WLCפֶּן־ יֹאמַ֣ר אֹיְבִ֣י יְכָלְתִּ֑יו צָרַ֥י יָ֝גִ֗ילוּ כִּ֣י אֶמּֽוֹט׃
BSAlestpên [or beware that]
| Greek | English | Parsing |
|---|---|---|
| פֶּן־ | lest | Particle |
| יֹאמַ֣ר | he should say | Verb, Qal, imperfect third person masculine singular |
| אֹיְבִ֣י | enemy my | Verb qal participle (active) masculine singular common, suffix |
| יְכָלְתִּ֑יו | I have prevailed over him | Verb qal perfect first person common singular, suffix |
| צָרַ֥י | opponents my | Noun common masculine plural construct, suffix |
| יָ֝גִ֗ילוּ | they will rejoice | Verb, Qal, imperfect third person masculine plural |
| כִּ֣י | if | Particle |
| אֶמּֽוֹט׃ | I am shaken | Verb, Niphal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | lest my enemy say, “I have overcome him,” and my foes rejoice when I fall. |
| KJV | Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved. |
| ASV | Lest mine enemy say, I have prevailed against him; Lest mine adversaries rejoice when I am moved. |
| YLT | Lest mine enemy say, 'I overcame him,' Mine adversaries joy when I am moved. |
| WEB | lest my enemy say, “I have prevailed against him;” lest my adversaries rejoice when I fall. |
| BBE | And he who is against me may not say, I have overcome him; and those who are troubling me may not be glad when I am moved. |
The translations agree on the phrasing and meaning of the verse.
The verse consists of a main clause followed by two subordinate clauses that elaborate on the potential consequences of the psalmist's downfall.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbה
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 13:4
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 for Helpgenerated
Psalm 13:4 expresses the psalmist's deep concern about his enemies celebrating his potential downfall. He pleads for God's attention and help, fearing that if he falls, his adversaries will take it as a victory. This verse is part of a broader lament, where the psalmist grapples with feelings of abandonment and seeks reassurance from God, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:11 | He says to himself, “God has forgotten; He hides His face and never sees.” |
| 2 | Psalm 25:2 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 3 | Psalm 35:19–25 | Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice. |
| 4 | Psalm 38:16 | For I said, “Let them not gloat over me— those who taunt me when my foot slips.” |
| 5 | Joshua 7:9 | When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יְכָלְתִּ֑יו, ye.khal.Tivgenerated
The verb יָכֹל (yakol) means 'to be able' or 'to have power.' It indicates the capacity to overcome or prevail, which is crucial in this context where the psalmist fears his enemies claiming victory over him.
In this verse, the first person form יְכָלְתִּ֑י (ye.khal.Tiv) emphasizes the psalmist's vulnerability and the potential for defeat. The construction suggests a personal struggle against external forces.
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 is יֹאמַ֣ר, he should say, which governs the entire clause about what the enemy might say. It is followed by a noun phrase indicating the subject (my enemy) and a clause that describes the action (I have prevailed over him).
The structure of the verse emphasizes the conditional nature of the psalmist's fear, with the main action hinging on the possibility of his downfall.
Septuagint Backgroundgenerated
The Septuagint translates יְכָלְתִּ֑יו with κύριε (Lord), which indicates a shift in focus from the psalmist's personal ability to God's authority. This choice suggests a reliance on divine strength rather than personal capability.
This translation reflects a broader interpretation, emphasizing God's role in the psalmist's struggle against his enemies.
In plain words — the whole versegenerated
Psalm 13:4 shows the psalmist worried that his enemies will boast if he falls. He fears their rejoicing and seeks God's help to avoid this outcome.
Frequently Asked Questionsgenerated
The psalmist fears that his enemy will claim victory over him and that his foes will rejoice at his downfall.
He is concerned because their triumph would not only signify his defeat but also bring them joy, which he wants to avoid.
It implies that the enemy believes they have successfully defeated the psalmist, which is a source of distress for him.
It highlights the psalmist's feelings of vulnerability and his plea for God's intervention amidst his struggles.
Reflection Questionsgenerated
- What are some ways I can seek God's help when I feel overwhelmed by my challenges?
- How do I respond to feelings of defeat or vulnerability in my own life?
- In what ways can I support others who are facing struggles similar to those of the psalmist?
- What does this verse teach me about the nature of my adversaries and the importance of divine support?
The early church on this verse — how the Fathers read it
The early Church Fathers commented on this verse, exploring themes of sin, adversaries, and the nature of spiritual struggle.
As we sin, the adversary becomes haughty and domineering over us, and we are pressed down by our sin; this is really the nature of sin, to cast down and to oppress the spirit.Early Church Fathers on Psalms 13 →
What is the meaning of “I have prevailed over him”? That even if he is not absolutely strong, yet he has proved strong against me. Our defeat clothes him in strength, makes him look strong, powerful and invincible.Early Church Fathers on Psalms 13 →
"Lest at any time mine enemy say, I have prevailed against him" [Psalms 13:4]. The devil's mockery is to be feared.Early Church Fathers on Psalms 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 13:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest mine enemy say, I have prevailed against him,.... Which is an argument God takes notice of; and for which reason he does not give up his people into the hands of their enemies; see Deuteronomy 32:27.
Read John Gill on Psalms 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved. Lest ... those that trouble me rejoice when I am moved - namely, from my faith and steadfastness of walk with God (Luke 22:31).
Read Robert Jamieson on Psalms 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have prevailed against him, to wit, by my art or strength; which will reflect dishonour upon thee, as if thou wept either unfaithful and unmindful of thy promises, or unable to make them good. Therefore repress this their arrogancy and blasphemy, and maintain thine own honour. When I am moved; or, stumble, or fall, to wit, into mischief.
Read Matthew Poole on Psalms 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 13:4 Lest mine enemy say, I have prevailed against him; [and] those that trouble me rejoice when I am moved.Ver. 4. Lest mine enemy say, I have prevailed against him] This David frequently deprecateth as a great evil, because God’ s honour was concerned in it, and would suffer by it. As unskilful hunters, shooting at wild beasts, do sometimes kill a man; so persecutors, shooting at saints, hit Christ, reproach him; and this the saints are very aware of. And those that trouble me rejoice when I am moved] Compose comedies out of my tragedies, et iram Dei ad calumniam rapiant. The wicked are vindictive and implacable, sick of the devil’ s disease, επιχαιρεκακια, rejoicing at other men’…
Read John Trapp on Psalms 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Let mine enemy say] Satan's ordinary method in temptation is to excite strongly to sin, to blind the understanding and inflame the passions; and when he succeeds, he triumphs by insults and reproaches. None so ready then to tell the poor soul how deeply, disgracefully, and ungratefully it has sinned! Reader, take heed. When I am moved.] When moved from my steadfastness and overcome by sin. O what desolation is made by the fall of a righteous soul! Itself covered with darkness and desolation, infidels filled with scoffing, the Church clad in mourning, the Spirit of God grieved, and Jesus crucified afresh, and put to an open shame! O God, save the pious reader from such wreck and…
Read AdamClarke on Psalms 13 →
CambridgeThe Cambridge Bible for Schools and Colleges4. and those &c.] R.V., Lest mine adversaries rejoice when I am moved. Cp. Psalms 38:16. And by their triumph, as the emphatic contrast of the following verse implies, the honour of God Whom he trusts will suffer.
Read Cambridge on Psalms 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleLest mine enemy say, I have prevailed against him - I have overpowered him; I have conquered him. That is, to triumph over him as having obtained a complete victory.
Read Albert Barnes on Psalms 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Lest mine enemy say—Not only is his own life in danger, but a further reason for divine interference is the reproach that would otherwise fall upon the cause of God.
Read Daniel Denison Whedon on Psalms 13 →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
lest my enemy say, “I have overcome him,” and my foes rejoice when I fall.
lest my enemy say, “I have prevailed against him;” lest my adversaries rejoice when I fall.
lest my enemy say, “I have overcome him,” and my foes rejoice when I fall.
Then my enemy will say, “I have defeated him!” Then my foes will rejoice because I am upended.
Tyndale line
Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.
Lest mine enemy say, I have prevailed against him; Lest mine adversaries rejoice when I am moved.
Lest mine enemy say, I have prevailed against him; lest mine adversaries rejoice when I am moved.
Lest my enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.
Lest mine enemie say, I haue preuailed against him: and they that afflict me, reioyce when I slide.
Strictly literal
Lest mine enemy say, I have prevailed against him! [lest] mine adversaries be joyful when I am moved.
Lest mine enemy say, 'I overcame him,' Mine adversaries joy when I am moved.
Lest my enemy say, “I overcame him,” || My adversaries rejoice when I am moved.
(13:5) That my enemy may not say, I have overcome him; that my assailants may not be glad when I am moved.
Do not let my enemy say, “I have defeated him,” so that my enemy may not say, “I have prevailed over my adversary”; otherwise, my enemies will rejoice when I am brought down.
From the Latin
Shall not all they know that work iniquity, who devour my people as they eat bread?
Simplified
and my enemy will say, “I defeated him!” and my opponents will celebrate my downfall.
And he who is against me may not say, I have overcome him; and those who are troubling me may not be glad when I am moved.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in meaning, though the Septuagint's wording and structure differ. The Dead Sea Scrolls contain partial text that has been restored, but they do not show significant variation from the Masoretic Text.
פֶּן־ יֹאמַ֣ר אֹיְבִ֣י יְכָלְתִּ֑יו צָרַ֥י יָ֝גִ֗ילוּ כִּ֣י אֶמּֽוֹט׃
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.
[הביט׳ה] [ענ׳ני] [יהוה] [אלוה׳י] [האיר׳ה] [עינ׳י] [פן] [אישן] [המות]
nothing on the leather here — 9 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 13:4
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmsc/Sp1bs — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp1bs
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqp1cs/Sp3ms — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
גִּיל (giyl) is a Hebrew verb meaning to rejoice or be glad, often associated with a sense of excitement or levity. It can also imply trembling, particularly from fear. The word is built from a root that conveys the idea of spinning around due to strong emotions, covering both joy and fear.
[גִּיל] vb. rejoice (go around or about, be excited to levity)
Qal
rejoice
tremble
base
H1523 גִּיל rejoice (go around or about, be excited to levity)
1523 giyl gheel
or (by permutation) guwl {gool}; a primitive root; properly,
to spin round (under the influence of any violent emotion),
i.e. usually rejoice, or (as cringing) fear:--be glad, joy,
be joyful, rejoice.
גִּיל (gil) — to rejoice.
1) to rejoice, exult, be glad
1a) (Qal)
1a1) to rejoice
1a2) to tremble (from fear)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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)
HTc — ParticleHTc
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
HVNi1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
