Psalms 25:3 — Word Study
WLCגַּ֣ם כָּל־ קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃
BSASurelygam nonelôʼ [no one, all] who wait for Youqâvâh [to await, patiently expect] will be put to shamebûwsh▸ [be humiliated, disappointed] [but] those who engage in treacherybâgad without causerêyqâm [empty, without purpose] will be disgracedbûwsh▸ [shamed, confounded]
| Greek | English | Parsing |
|---|---|---|
| גַּ֣ם | also | Adverb |
| כָּל־ | all | Noun common, masculine singular construct |
| קֹ֭וֶיךָ | [those who] wait for you | Verb qal participle (active) masculine plural common, suffix |
| לֹ֣א | not | Particle |
| יֵבֹ֑שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| יֵ֝בֹ֗שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| הַבּוֹגְדִ֥ים | those [who] act treacherously | Particle, verb qal participle (active) masculine plural |
| רֵיקָֽם׃ | in vain | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
| KJV | Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. |
| ASV | Yea, none that wait for thee shall be put to shame: They shall be put to shame that deal treacherously without cause. |
| YLT | Also let none waiting on Thee be ashamed, Let the treacherous dealers without cause be ashamed. |
| WEB | Yes, no one who waits for you will be shamed. They will be shamed who deal treacherously without cause. |
| BBE | Let no servant of yours be put to shame; may those be shamed who are false without cause. |
Where they part company is הַבּוֹגְדִ֥ים — see How Translations Differ.
The sentence contrasts two groups: those who wait for God and those who act treacherously, highlighting the outcomes for each.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 25:3
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 Prayer for Guidance and Deliverancegenerated
Psalm 25:3 expresses the psalmist's confidence that those who wait on God will not be put to shame, contrasting them with the faithless who act treacherously. This psalm reflects a deep trust in God's faithfulness and serves as a reminder of the importance of waiting on Him, as seen in the surrounding verses that call for guidance and teaching from the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:14 | Wait patiently for the LORD; be strong and courageous. Wait patiently for the LORD! |
| 2 | Psalm 33:20 | Our soul waits for the LORD; He is our help and our shield. |
| 3 | Psalm 37:34 | Wait for the LORD and keep His way, and He will raise you up to inherit the land. When the wicked are cut off, you will see it. |
| 4 | Psalm 40:1–3 | I waited patiently for the LORD; He inclined to me and heard my cry. |
| 5 | Psalm 62:1–5 | In God alone my soul finds rest; my salvation comes from Him. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — קֹ֭וֶיךָ, Koei.chagenerated
The Hebrew word קָוָה (qavah) is a verb that means to wait, expect, or gather together. It conveys a sense of anticipation and hope, often in the context of waiting for God's intervention or help.
In this verse, it emphasizes the act of patiently waiting for God, highlighting the expectation that accompanies such waiting. The participle form indicates an ongoing action, suggesting that those who wait for God are actively engaged in their faith.
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 יֵבֹ֑שׁוּ, they will be ashamed, which governs the entire clause. The structure contrasts two groups: those who wait for God and those who act treacherously.
The sentence is built around the assurance that waiting on God leads to honor, while unfaithfulness leads to disgrace, creating a clear dichotomy in the psalmist's message.
Septuagint Backgroundgenerated
The Septuagint translates קֹ֭וֶיךָ as ἐλπίζοντες, meaning 'those who hope'. This choice emphasizes a broader sense of expectation and trust in God, aligning with the theme of waiting.
The Greek word καταισχυνθῶσιν corresponds to יֵבֹ֑שׁוּ, indicating that the translators understood the shame involved as a consequence of unfaithfulness.
In plain words — the whole versegenerated
Psalm 25:3 assures that those who wait for God will not be ashamed, while those who act treacherously will face disgrace. The psalmist emphasizes the importance of trusting in God and waiting for His help.
Frequently Asked Questionsgenerated
Waiting for God involves trusting in His timing and seeking His guidance, often in prayer and reflection.
The faithless act treacherously, which leads to their downfall and shame, contrasting with the honor of those who trust in God.
Learning to wait on God can involve prayer, reading Scripture, and reflecting on His past faithfulness in your life.
Shame signifies the consequences of unfaithfulness, while the assurance of honor for those who wait on God highlights the rewards of faith.
Reflection Questionsgenerated
- In what areas of my life do I need to practice waiting on God?
- How can I encourage others to trust in God's timing?
- What are some examples of faithfulness I can look for in my daily life?
- How does understanding the consequences of unfaithfulness affect my relationship with God?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse, emphasizing the themes of trust and waiting on God in their teachings.
"And let not my enemies mock me." And let them not mock me, who by ensnaring me with serpent-like and secret suggestions, and prompting me with "Well done, well done," have brought me down to this.Early Church Fathers on Psalms 25 →
I have a sufficient basis for hope, he is saying, in those who already believe in you and enjoy your aid. You are in the habit of showing care for them, while confounding those given to lawlessness.Early Church Fathers on Psalms 25 →
Waiting for God means waiting courageously during the suffering of evils so that when he comes in his judgment he may grant what the spirit of the devoted person was seeking.Early Church Fathers on Psalms 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 25:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, let none that wait on thee be ashamed,.... David not only prays for himself, but for other saints, as it becomes the people of God to do; for them they waited on the Lord in public worship,
Read John Gill on Psalms 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. Let none ... be ashamed - a prayer based on a fundamental principle of God a dealings.
Read Robert Jamieson on Psalms 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet none that wait on thee be ashamed, with me and for me; for if I be frustrated, all that trust in thee will be discouraged and upbraided with my example. Let them be ashamed; blast their wicked designs and hopes. Which transgress, or prevaricate, or deal perfidiously with me, violating their faith given to me. Without a cause; without any provocation of mine, or without any sufficient reason.
Read Matthew Poole on Psalms 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 25:3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.Ver. 3. Yea, let none that wait on thee be ashamed] Be nosed and twitted with my disappointments, as they are sure to be if I be repulsed by thee and worsted by mine enemies; all thy praying people shall have it cast in their teeth and laid in their dish. Let them be ashamed which transgress without cause] Let shame be sent to the right owner, even to those that deal disloyally, unprovoked on my part. And so it was; for Ahithophel hanged himself; Absalom was trussed up by the hand of God, and despatched by Joab; the people that conspired with him partly perished by the sword, and…
Read John Trapp on Psalms 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Wait on thee.—More literally, as in LXX., wait for thee, with idea of strong endurance. The root means to make strong by twisting. (Comp. Psalms 25:5; Psalms 25:21, where the same word occurs, though in a different conjugation.) The Vulgate has qui sustinent te, “who maintain thee,” i.e., as their God. The Authorised Version is in error in following the imperative of the LXX. in this verse. It should run, none that wait for thee shall be ashamed.Transgress without cause.—Better, practise treachery in vain. The Hebrew word is translated dealt treacherously, Judges 9:23. Without cause.—Literally, empty.
Read Charles John Ellicott on Psalms 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let none that wait on thee be ashamed] Though he had burden enough of his own, he felt for others in similar circumstances, and became an intercessor in their behalf. Transgress without cause.] Perhaps בוגדים bogedim may here mean idolatrous persons. "Let not them that wait upon and worship thee be ashamed: but they shall be ashamed who vainly worship, or trust in false gods." See Malachi 2:11-16. The Chaldeans have evil entreated us, and oppressed us: they trust in their idols, let them see the vanity of their idolatry.
Read AdamClarke on Psalms 25 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Render with R.V. Yea, none that wait on thee shall be ashamed: They shall be ashamed that deal treacherously without cause. The words are not a prayer, but the expression of a conviction corresponding to and justifying the prayer of Psa 25:2. Cp. Romans 5:3-5. It certainly gains in point if the last clause of Psa 25:5 is joined to Psalms 25:1, and the Psalmist has already spoken of himself as one of “those who wait on Jehovah.” which transgress] Rather as R.V., that deal treacherously: a word used of faithless, treacherous conduct towards men (Judges 9:23), or God (Jeremiah 3:20): here of the faithless desertion of God which is the opposite of patiently waiting upon Him. Cp. Psalms…
Read Cambridge on Psalms 25 →
Albert Barnes1798–1870Barnes' Notes on the BibleYea, let none that wait on thee be ashamed - To “wait on the Lord” is an expression denoting true piety, as indicating our dependence on him, and as implying that we look to Him for the command that
Read Albert Barnes on Psalms 25 →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
Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced.
Yes, no one who waits for you will be shamed. They will be shamed who deal treacherously without cause.
Surely none who wait for You will be put to shame; but those who engage in treachery without cause will be disgraced.
Certainly none who rely on you will be humiliated. Those who deal in treachery will be thwarted and humiliated.
Tyndale line
Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.
Yea, none that wait for thee shall be put to shame: They shall be put to shame that deal treacherously without cause.
Yea, none that wait on thee shall be ashamed: they shall be ashamed that deal treacherously without cause.
Also, let none that wait on thee be ashamed: let them be ashamed who transgress without cause.
So all that hope in thee, shall not be ashamed: but let them be confounded, that transgresse without cause.
Strictly literal
Yea, none that wait on thee shall be ashamed: they shall be ashamed that deal treacherously without cause.
Also let none waiting on Thee be ashamed, Let the treacherous dealers without cause be ashamed.
Also let none waiting on You be ashamed, || Let the treacherous dealers without cause be ashamed.
Yea, none that wait on thee will be put to shame: let those be put to shame who deal treacherously without cause.
May no one who hopes in you be disgraced may those who act treacherously without cause be ashamed!
From the Latin
For thy mercy is before my eyes; and I am well pleased with thy truth.
Simplified
No one who trusts in you will be humiliated, but humiliation comes to those who are deliberately dishonest.
Let no servant of yours be put to shame; may those be shamed who are false without cause.
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 align closely, with all eight words matched. The Dead Sea Scrolls show one word on the leather and several supplied by an editor, indicating some textual restoration but maintaining the overall message.
גַּ֣ם כָּל־ קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃
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.
[גם] [כול] [קווי׳כה] [לוא] [יבושו] [יבושו] הבוגדים ריקם
1 word on the leather — 1 partly restored, 6 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 25:3
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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…
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…
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
רֵיקָם (reyqam) means 'emptily' or 'vainly,' indicating a state of being empty or without effect. It can refer to actions done in vain or without cause. The word is built from a root that conveys emptiness and ineffectiveness, and it appears in contexts where something is done without result.
רֵיקָם adv. emptily, vainly
in empty condition, empty = with empty hands
in vain, without effect
base
H7387 רֵיקָם emptily, vainly . in empty condition, empty = with empty hands
. in vain, without effect
7387 reyqam ray-kawm'
from 7386; emptily; figuratively (objective) ineffectually,
(subjective) undeservedly:--without cause, empty, in vain,
void.
see HEBREW for 07386
רֵיקָם (re.qam) — emptily.
1) vainly, emptily
1a) in empty condition, empty, emptily
1b) in vain, without effect, vainly
Adv — AdverbHD
van: The adjective of "vanity," and representing the same Hebrew and Greek words as does the latter, with a few additions (chiefly kenos, "empty," and its compounds in the New Testament). And "vain" can always be replaced by its synonym "empty," often with advantage in modern English (Job 15:2; 1Co 15:14, etc.). The exception is the phrase "in vain," and even there the interchange can be made if some (understood) noun such as "ways" be added. So "to take God's name in vain" (Ex 20:7; De 5:11) means simply to take it for an "empty" ("not good") purpose.
