Psalms 136:13 — Word Study
WLCלְגֹזֵ֣ר יַם־ ס֭וּף לִגְזָרִ֑ים כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
BSAHe dividedgâzar [cut in two, parted] the Redçûwph Seayâm [sea of reeds] in twogezer [into parts, in sunder] His loving devotionchêçêd [kindness, mercy, faithful love] endures foreverʻôwlâm [lasts, remains, for all eternity, always]
| Greek | English | Parsing |
|---|---|---|
| לְגֹזֵ֣ר | to [one who] cut | Preposition, verb qal participle (active) masculine singular common |
| יַם־ | [the] sea of | Noun common, masculine singular construct |
| ס֭וּף | reed[s] | Noun |
| לִגְזָרִ֑ים | into pieces | Preposition, noun common masculine plural absolute |
| כִּ֖י | for | Particle |
| לְעוֹלָ֣ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He divided the Red Sea in two His loving devotion endures forever. |
| KJV | To him which divided the Red sea into parts: for his mercy endureth for ever: |
| ASV | To him that divided the Red Sea in sunder; For his lovingkindness endureth for ever; |
| YLT | To Him cutting the sea of Suph into parts, For to the age [is] His kindness, |
| WEB | to him who divided the Red Sea apart, for his loving kindness endures forever; |
| BBE | To him who made a way through the Red Sea: for his mercy is unchanging for ever: |
All translations agree on the meaning of לְגֹזֵ֣ר — see How Translations Differ.
The structure centers on the main action of dividing the sea, with supporting phrases elaborating on the object and the nature of God's devotion.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
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 136:13
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 — Celebration of God's Faithfulnessgenerated
Psalms 136:13 is part of a psalm that recounts God's mighty acts throughout Israel's history, particularly His deliverance of the Israelites from Egypt. Each verse concludes with a refrain highlighting God's enduring loving devotion, underscoring the theme of His faithfulness to His people. This verse specifically recalls the miraculous division of the Red Sea, a pivotal event in the Exodus narrative, demonstrating God's power and mercy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 66:5–6 | Come and see the works of God; how awesome are His deeds toward mankind. |
| 2 | Psalm 74:13 | You divided the sea by Your strength; You smashed the heads of the dragons of the sea; |
| 3 | Psalm 78:13 | He split the sea and brought them through; He set the waters upright like a wall. |
| 4 | Psalm 106:9–11 | He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert. |
| 5 | Exodus 14:21–22 | Then Moses stretched out his hand over the sea, and all that night the LORD drove back the sea with a strong east wind that turned it into dry land. So the waters were divided, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — לְגֹזֵ֣ר, le.go.Zergenerated
The word לְגֹזֵ֣ר (le.go.Zer) is a participle derived from the root גָּזַר (gazár), which means 'to cut' or 'to divide'. This term conveys the action of cutting something into parts, reflecting the miraculous event of the Red Sea being divided for the Israelites to cross.
In this context, it emphasizes God's direct intervention in the natural world, showcasing His authority and ability to alter creation for the sake of His people. The participial form indicates an ongoing significance of this act, reinforcing the idea that God's power is continually at work.
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 of the verse is גֹזֵ֣ר, He divided, which governs the action of the sentence. The structure follows with a noun phrase indicating the object, יַם־ ס֭וּף, the Red Sea, and a prepositional phrase describing the manner of division.
The Hebrew word order places emphasis on God's action first, highlighting His role as the active agent in the miracle.
Septuagint Backgroundgenerated
The Septuagint translates לְגֹזֵ֣ר as καταδιελόντι, which means 'to cut through' or 'to divide'. This choice indicates a similar understanding of the act of division but may suggest a more dynamic action than the Hebrew.
This translation captures the miraculous nature of the event, emphasizing God's power to intervene in a decisive manner.
In plain words — the whole versegenerated
Psalms 136:13 tells us that God divided the Red Sea, allowing the Israelites to escape from Egypt. This act demonstrates His great power and mercy, and the psalm emphasizes that His loving devotion lasts forever.
Frequently Asked Questionsgenerated
It signifies God's miraculous intervention to save the Israelites from their enemies, showcasing His power and faithfulness.
It highlights that God's actions are motivated by His enduring kindness and mercy towards His people.
This event is a central theme in the Exodus narrative, reflecting God's ongoing relationship with Israel and His commitment to their deliverance.
We learn that God is powerful and faithful, and that His love for His people is everlasting.
Reflection Questionsgenerated
- How does the story of the Red Sea crossing encourage you in your faith?
- In what ways have you experienced God's loving devotion in your life?
- What does it mean to you that God's mercy endures forever?
- How can you share the story of God's faithfulness with others?
The early church on this verse — how the Fathers read it
Early Church Fathers, like Augustine, reflected on this verse to discuss themes of baptism and divine intervention, emphasizing God's power in salvation.
"Who divided the Red Sea in two parts" [Psalms 136:13]. He divided also in such wise, that the same baptism should be to some unto life, to others unto death.Early Church Fathers on Psalms 136 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 136:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo him which divided the Red sea into parts,.... Into two parts, so that the waters of it stood as a wall on the right and left hand of the Israelites, as they passed through; this was done by means
Read John Gill on Psalms 136 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo him which divided the Red sea into parts: for his mercy endureth for ever: To him which divided the Red sea into parts - literally, 'into divisions' (Exodus 14:22, "The Lord caused the sea to go
Read Robert Jamieson on Psalms 136 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 136:13 To him which divided the Red sea into parts: for his mercy [endureth] for ever:Ver. 13. To him which divided the Red Sea] Into twelve several parts, say the Jews, for the twelve tribes to pass through.
Read John Trapp on Psalms 136 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Divided the Red Sea into parts] Some of the Jews have imagined that God made twelve paths through the Red Sea, that each tribe might have a distinct passage. Many of the fathers were of the same opinion; but is this very likely?
Read AdamClarke on Psalms 136 →CambridgeThe Cambridge Bible for Schools and Colleges13. into parts] R.V. in sunder. In two parts of P.B.V. is a printer’s error. The Great Bible of 1539 has into partes.
Read Cambridge on Psalms 136 →Albert Barnes1798–1870Barnes' Notes on the BibleTo him which divided the Red sea into parts - More literally, “Parted it into parts;” made parts of that which before was unbroken and a whole.
Read Albert Barnes on Psalms 136 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-15 are a rehearsal of the exodus from Egypt. Compare Psalms 136:10 and Psalms 135:8. See, also, notes on Psalms 78, 105. Overthrew Pharaoh—Hebrew, Shook out, or tossed “Pharaoh” into the sea.
Read Daniel Denison Whedon on Psalms 136 →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
He divided the Red Sea in two His loving devotion endures forever.
to him who divided the Red Sea apart, for his loving kindness endures forever;
He divided the Red Sea in two His loving devotion endures forever.
to the one who divided the Red Sea in two, for his loyal love endures,
Tyndale line
To him which divided the Red sea into parts: for his mercy endureth for ever:
To him that divided the Red Sea in sunder; For his lovingkindness endureth for ever;
To him which divided the Red Sea in sunder: for his mercy endureth for ever:
To him who divided the Red sea into parts: for his mercy endureth for ever.
Which deuided the red Sea in two partes: for his mercie endureth for euer:
Strictly literal
To him that divided the Red sea into parts, for his loving-kindness [endureth] for ever,
To Him cutting the sea of Suph into parts, For to the age [is] His kindness,
To Him cutting the Sea of Suph into parts, || For His kindness [is] for all time,
To him who divided the Red Sea into parts; for to eternity endureth his kindness;
Give thanks to him who divided the Sea of Reeds, for his covenant faithfulness endures forever—
Simplified
To him who parted the Red Sea. For his trustworthy love lasts forever,
To him who made a way through the Red Sea: for his mercy is unchanging for ever:
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 agree on the essential wording of the verse, with six of the seven words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, confirming the integrity of this passage across different textual traditions.
לְגֹזֵ֣ר יַם־ ס֭וּף לִגְזָרִ֑ים כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
לגוזר ים סוף לגזרים כי לעולם חסד׳ו
7 words on the leather.
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 136:13
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.
גָּזַר (gazár) is a Hebrew verb meaning to cut or divide. It encompasses a range of actions including cutting down, cutting off, and making decrees. The word can also imply destruction or exclusion. Notably, it is used in contexts such as dividing the Red Sea, indicating its significance in biblical narratives.
גָּזַר vb. cut, divide
Qal
divide, cut in two
divide the Red Sea
cut down
cut off (piece of meat to eat, but obj. not expr.)
cut off, i.e. destroy, exterminate
decree
Niph.
be cut off, separated, excluded
be cut off = destroyed, exterminate
be decreed
base
H1504 גָּזַר cut, divide .. divide, cut in two
. divide the Red Sea
. cut down
. cut off (piece of meat to eat, but obj. not expr.)
. cut off, i.e. destroy, exterminate
. decree
. . be cut off, separated, excluded
. be cut off = destroyed, exterminate
. be decreed
1504 gazar gaw-zar'
a primitive root; to cut down or off; (figuratively) to
destroy, divide, exclude, or decide:--cut down (off), decree,
divide, snatch.
גָּזַר (ga.zar) — to cut.
1) to cut, divide, cut down, cut off, cut in two, snatch, decree
1a) (Qal)
1a1) to cut in two, divide
1a2) to cut down
1a3) to cut off, destroy, exterminate
1a4) to decree
1b) (Niphal)
1b1) to be cut off, separated, excluded
1b2) to be destroyed, cut off
1b3) to be decreed
Prep | V-Qal — Preposition · verb qal participle (active) masculine singular commonHR/Vqrmsc
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
N-ms — NounHNtmsa
גֶּ֫זֶר (gezer) refers to a part or piece, derived from the root meaning something cut off. The entries consistently emphasize its meaning as a portion or segment.
[גֶּ֫זֶר] n.m. part
base
H1506 גֶּ֫זֶר part
1506 gezer gheh'-zer
from 1504; something cut off; a portion:--part, piece.
see HEBREW for 01504
גֶּ֫זֶר (ge.zer) — piece.
part
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
Pieces
(1) of silver. In Ps. 68:30 denotes “fragments,” and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a “small sum” as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we…
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
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms