Psalms 35:26 — Word Study
WLCיֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ׀ יַחְדָּו֮ שְׂמֵחֵ֪י רָעָ֫תִ֥י יִֽלְבְּשׁוּ־ בֹ֥שֶׁת וּכְלִמָּ֑ה הַֽמַּגְדִּילִ֥ים עָלָֽי׃
BSAMay those who gloatsâmêach [rejoice at, take pleasure in] in my distressraʻ [trouble, adversity] be ashamedbûwsh▸ [put to, totally, feeling guilt, embarrassed] and confoundedchâphêr▸ [brought to confusion, disappointed] may those who exalt themselvesgâdal [magnify, lift up] over meʻal [against, above] be clothedlâbash▸ [wrapped, covered] in shamebôsheth [reproach, dishonor] and reproachkᵉlimmâh [disgrace, insult]
| Greek | English | Parsing |
|---|---|---|
| יֵ֘בֹ֤שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיַחְפְּר֨וּ׀ | and they may be abashed | Conjunction, verb qal third person masculine plural |
| יַחְדָּו֮ | altogether | Adverb |
| שְׂמֵחֵ֪י | [the] [people] joyful of | Adj |
| רָעָ֫תִ֥י | distress my | Noun common feminine singular construct, suffix |
| יִֽלְבְּשׁוּ־ | may they be clothed | Verb, Qal, imperfect third person masculine plural |
| בֹ֥שֶׁת | shame | Noun common, feminine singular absolute |
| וּכְלִמָּ֑ה | and ignominy | Conjunction, noun common feminine singular absolute |
| הַֽמַּגְדִּילִ֥ים | who magnify themselves | Particle, verb hiphil participle (active) masculine plural |
| עָלָֽי׃ | on me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| KJV | Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me. |
| ASV | Let them be put to shame and confounded together that rejoice at my hurt: Let them be clothed with shame and dishonor that magnify themselves against me. |
| YLT | They are ashamed and confounded together, Who are rejoicing at my evil. They put on shame and confusion, Who are magnifying themselves against me. |
| WEB | Let them be disappointed and confounded together who rejoice at my calamity. Let them be clothed with shame and dishonor who magnify themselves against me. |
| BBE | Let all those who take pleasure in my troubles be shamed and come to nothing: let those who are lifted up against me be covered with shame and have no honour. |
Where they part company is שְׂמֵחֵ֪י — see How Translations Differ.
The structure features two main clauses, each followed by descriptive phrases that clarify the subjects and their actions.
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 35:26
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 Justicegenerated
Psalm 35:26 is a plea from the psalmist who is surrounded by enemies that take pleasure in his distress. He calls for those who gloat over his suffering to experience shame and confusion, reflecting a deep desire for vindication. This verse highlights the emotional turmoil of the psalmist and his hope for divine justice against those who mock him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 35:4 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 2 | Psalm 40:14–15 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 3 | Psalm 71:13 | May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace. |
| 4 | Psalm 129:5 | May all who hate Zion be turned back in shame. |
| 5 | Psalm 132:18 | I will clothe his enemies with shame, but the crown upon him will gleam.” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — בּוֹשׁ, ye.Vo.shugenerated
The verb בּוֹשׁ (buwsh) means 'to be ashamed' and conveys feelings of guilt and embarrassment. It is used here in the imperfect tense, indicating a wish that those who take pleasure in the psalmist's distress will be put to shame. This word captures the intense emotional response of the psalmist towards his adversaries.
The passive nature of this verb suggests that the shame is not self-inflicted but rather imposed by the circumstances or by God. The psalmist desires that their actions lead to their own embarrassment, which is a common theme in the lament literature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has be ashamed for בּוֹשׁ, while the KJV and ASV also use be ashamed. The translations agree on the emotional weight of the word.
Where translations differ is in the rendering of שְׂמֵחֵ֪י. The BSB uses rejoice at, while the BBE opts for take pleasure in. Both convey a sense of joy in the misfortune of the psalmist, but with slightly different nuances.
Sentence Structuregenerated
The main verb of the verse is יִֽלְבְּשׁוּ, may they be clothed, which governs the entire structure. The verse contains several phrases that describe the subjects and their actions, with a clear call for shame and reproach.
The use of conjunctions and adverbial phrases helps to connect the ideas of shame and the actions of the adversaries, creating a cohesive plea for justice.
Septuagint Backgroundgenerated
In the Septuagint, בּוֹשׁ is rendered as αἰσχυνθήτωσαν, which carries a similar meaning of being put to shame. This choice emphasizes the psalmist's desire for divine justice against those who mock him.
The Greek word מַגְדִּילִ֥ים translates to μεγαλορρημονοῦντες, indicating a focus on the act of magnifying oneself, which aligns with the theme of arrogance present in the Hebrew text.
In plain words — the whole versegenerated
Psalm 35:26 expresses the psalmist's desire for those who rejoice in his suffering to feel shame. He calls for those who exalt themselves over him to be clothed in disgrace. This verse highlights the psalmist's emotional pain and his hope for justice.
Frequently Asked Questionsgenerated
The psalmist seeks justice and desires that those who take pleasure in his distress experience embarrassment and guilt for their actions.
The verse illustrates the psalmist's longing for divine intervention against those who mock him, emphasizing the moral order where the wicked are held accountable.
The use of 'clothed' suggests that shame is something that envelops or covers the adversaries, symbolizing their disgrace as a visible consequence of their actions.
This verse reflects the broader themes in the Psalms of lament and the cry for justice, where the faithful seek vindication from God against their oppressors.
Reflection Questionsgenerated
- In what ways have I seen people take pleasure in the misfortunes of others, and how should I respond?
- How can I seek justice in my own life while also showing grace to those who wrong me?
- What does it mean to be 'clothed in shame' in today's context?
- How can I support those who are suffering and help them find hope in their distress?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of justice and shame, highlighting the moral implications of the psalmist's plea.
Those who are baptized into Christ put on Christ; this is justice and wisdom. Those who are baptized into Satan are clothed in confusion and shame.Early Church Fathers on Psalms 35 →
"Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour" [Psalms 35:26];Early Church Fathers on Psalms 35 →
Shame is fitting for those who mock their neighbor; thus the inspired author calls it down on their arrogance and boasting.Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be ashamed and brought to confusion together,.... In a body, as one man; as they gathered together against him, Psalms 35:15; so he entreats they might together be brought to shame and
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs they gathered themselves together to deride and oppose me, so do thou gather them together to destroy them. Or, in like manner, one as well as another; let the proud and great ones of them be disappointed and ashamed as well as the meanest among them. Themselves; the same ellipsis we have 55:12 . Or, their mouth, as it is expressed, . So . That extol themselves and their power, and look upon me with scorn and contempt.
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify [themselves] against me.Ver. 26. Let them be ashamed, &c.] They shall so; and this prayer against the Church’ s enemies shall still speak effectually.
Read John Trapp on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Let them be ashamed] This may be a prophetic declaration against Saul and his courtiers. They were ashamed, confounded, clothed with shame, and dishonoured. All these took place in Saul's last battle with the Philistines, where he lost his crown and his life, and came to a most dishonourable end.
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges26. A repetition of Psa 35:4, with some variations, occurring again in Psalms 40:14.
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be ashamed ... - See the notes at Psalms 35:4. That magnify themselves against me - Who seek to exalt themselves over me; to make themselves great by humbling and destroying me. They hope to rise on my ruin.
Read Albert Barnes on Psalms 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Let them be ashamed—In this and the connecting verses of the strophe is given the moral sense of all the imprecations in Psalms 35:4-8
Read Daniel Denison Whedon on Psalms 35 →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 those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach.
Let them be disappointed and confounded together who rejoice at my calamity. Let them be clothed with shame and dishonor who magnify themselves against me.
May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach.
May those who want to harm me be totally embarrassed and ashamed! May those who arrogantly taunt me be covered with shame and humiliation!
Tyndale line
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Let them be put to shame and confounded together that rejoice at my hurt: Let them be clothed with shame and dishonor that magnify themselves against me.
Let them be ashamed and confounded together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Let them be ashamed and brought to confusion together that rejoice at my hurt: let them be clothed with shame and dishonor that magnify themselves against me.
Let them bee confounded, and put to shame together, that reioyce at mine hurt: let them bee clothed with confusion and shame, that lift vp themselues against me.
Strictly literal
Let them be ashamed and brought to confusion together that rejoice at mine adversity; let them be clothed with shame and dishonour that magnify themselves against me.
They are ashamed and confounded together, Who are rejoicing at my evil. They put on shame and confusion, Who are magnifying themselves against me.
They are ashamed and confounded together, || Who are rejoicing at my evil. They put on shame and confusion, || Who are magnifying themselves against me.
Let those be made ashamed and put to the blush together that rejoice at my mishap; let them be clothed with shame and confusion that magnify themselves above me.
May they be put to shame and may they be confounded who rejoice at my distress. May those who exalt themselves over me be clothed with shame and dishonor.
Simplified
Make them totally ashamed, all those who are happy for the trouble I'm in. Let those who are celebrating over me be covered with shame and dishonor.
Let all those who take pleasure in my troubles be shamed and come to nothing: let those who are lifted up against me be covered with shame and have no honour.
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 and the Septuagint align closely in their wording, with ten of the ten words matched. The Dead Sea Scrolls fragment contains several words from this verse, showing that the core message has been preserved across these ancient texts.
יֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ׀ יַחְדָּו֮ שְׂמֵחֵ֪י רָעָ֫תִ֥י יִֽלְבְּשׁוּ־ בֹ֥שֶׁת וּכְלִמָּ֑ה הַֽמַּגְדִּילִ֥ים עָלָֽי׃
10 of the 10 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.
שמחי רעת׳י [ילבשו] [בשת] [וכלמה] [המגדילים] [על׳י]
7 words of the verse are on this fragment — 1 partly restored, 5 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 35:26
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…
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
ol-too-geth'-er: Representing five Hebrew and three Greek originals, which variously signify
(1) "together"; i.e. all, e.g. `all men, high and low, weighed together in God's balance are lighter than vanity' (Ps 62:9); so also Ps 53:3; Jer 10:8.
(2) "all": so the Revised Version (British and American), Isa 10:8: "Are not my princes all of them kings?"
שָׂמֵחַ (sameach) means glad, joyful, or merry, and is derived from the root word for joy. It encompasses feelings of happiness and rejoicing, and can also refer to those who express joy. The entries consistently emphasize its positive connotations without notable disagreement.
שָׂמֵחַ adj.verb. glad, joyful, merry
base
H8056 שָׂמֵחַ glad, joyful, merry
8056 sameach saw-may'-akh
from 8055; blithe or gleeful:--(be) glad, joyful, (making)
merry((-hearted), -ily), rejoice(-ing).
see HEBREW for 08055
שָׂמֵחַ (sa.me.ach) — glad.
1) joyful, merry, glad
1a) joyful, showing joy
1b) you who rejoice (subst)
Adj — AdjHAampc
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine pluralHTd/Vhrmpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp1bs