Psalms 41:5 — Word Study
WLCאוֹיְבַ֗י יֹאמְר֣וּ רַ֣ע לִ֑י מָתַ֥י יָ֝מ֗וּת וְאָבַ֥ד שְׁמֽוֹ׃
BSAsayʼâmar■
| Greek | English | Parsing |
|---|---|---|
| אוֹיְבַ֗י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| יֹאמְר֣וּ | they speak | Verb, Qal, imperfect third person masculine plural |
| רַ֣ע | evil | |
| לִ֑י | of me | Preposition, suffix |
| מָתַ֥י | when? | Particle |
| יָ֝מ֗וּת | will he die | Verb, Qal, imperfect third person masculine singular |
| וְאָבַ֥ד | and will it perish? | Verb, Qal, sequential perfect third person masculine singular |
| שְׁמֽוֹ׃ | name 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 | My enemies say with malice: “When will he die and be forgotten?” |
| KJV | Mine enemies speak evil of me, When shall he die, and his name perish? |
| ASV | Mine enemies speak evil against me, saying, When will he die, and his name perish? |
| YLT | Mine enemies say evil of me: When he dieth — his name hath perished! |
| WEB | My enemies speak evil against me: “When will he die, and his name perish?” |
| BBE | My haters say evil against me, When will he be dead, and his name come to an end? |
The translations agree on the meaning of אוֹיְבַ֗י as 'my enemies'.
The sentence consists of a main clause followed by a direct quotation, emphasizing the malicious intent of the enemies.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 41:5
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 Amidst Enemiesgenerated
Psalm 41:5 captures the psalmist's anguish as he contemplates the malicious intentions of his enemies who wish for his death and forgetfulness. This verse is set within a broader context of suffering and betrayal, as seen in the preceding and following verses where the psalmist seeks God's healing and reflects on the treachery of those close to him. The psalmist's plight resonates with the themes of isolation and the desire for divine intervention in the face of adversity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:6–8 | But I am a worm and not a man, scorned by men and despised by the people. |
| 2 | Psalm 102:8 | All day long my enemies taunt me; they ridicule me and curse me. |
| 3 | Job 18:17 | The memory of him perishes from the earth, and he has no name in the land. |
| 4 | Job 20:7 | he will perish forever, like his own dung; those who had seen him will ask, ‘Where is he?’ |
| 5 | Proverbs 10:7 | The memory of the righteous is a blessing, but the name of the wicked will rot. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אוֹיְבַ֗י, 'oy.Vaigenerated
The word אוֹיֵב (oyeb) means 'enemy' or 'foe', indicating hostility towards the psalmist. It is derived from the root אָיַב (ayab), which also conveys a sense of enmity. The parsing indicates it is a masculine plural form, suggesting multiple adversaries.
In this verse, the use of אוֹיְבַ֗י emphasizes the personal nature of the psalmist's enemies, highlighting the emotional weight of their malicious words.
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 in the verse is יֹאמְר֣וּ (yo.meru), meaning 'they say', which governs the entire clause. The subject is the enemies, and their speech is characterized by malice.
The structure of the sentence reveals a direct quotation of the enemies' words, highlighting their intent and the psalmist's emotional response to their maliciousness.
Septuagint Backgroundgenerated
The Septuagint translates אוֹיְבַ֗י as ἐχθροί μου (echthroi mou), meaning 'my foes', which maintains the sense of enmity present in the Hebrew. This choice emphasizes the adversarial relationship the psalmist has with those who oppose him.
The Greek word λέγουσιν (legousin) corresponds to the Hebrew יֹאמְר֣וּ, indicating that the enemies are actively speaking, further emphasizing their hostility.
In plain words — the whole versegenerated
Psalm 41:5 shows the psalmist reflecting on what his enemies say about him. They express their desire for his death and for him to be forgotten. This verse is part of a larger lament where the psalmist seeks God's mercy and healing amidst betrayal.
Frequently Asked Questionsgenerated
They wish for his death and for him to be forgotten, expressing their malice.
The psalmist reflects on their words in his lament, seeking God's grace and healing.
The themes of betrayal, suffering, and the desire for divine intervention are prominent.
It implies personal adversaries who harbor ill intentions towards the psalmist.
Reflection Questionsgenerated
- How do I respond to those who wish me harm or speak ill of me?
- In what ways can I seek God's help in times of distress?
- What does this verse teach me about dealing with betrayal?
- How can I find comfort in God amidst the words of my enemies?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to discuss the enemies' malice towards the psalmist.
"Mine enemies speak evil of Me, When He shall die, then shall His Name perish" [Psalms 41:5]. Of this we have already spoken, and from this began.Early Church Fathers on Psalms 41 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 41:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMine enemies speak evil of me,.... That is, the Jews, who were enemies to his person, people, doctrines and ordinances, and would not have him to reign over them; these spake evil of him, charged him
Read John Gill on Psalms 41 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMine enemies speak evil of me, When shall he die, and his name perish? Mine enemies speak evil of me, When shall he die, and his name perish?
Read Robert Jamieson on Psalms 41 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpeak evil of me; vent their ill wishes against me, in the following words.
Read Matthew Poole on Psalms 41 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 41:5 Mine enemies speak evil of me, When shall he die, and his name perish?Ver. 5. Mine enemies speak evil of me] Notwithstanding my piety and devotion; that is no target against persecution. David’ s integrity and the severity of his discipline displeased these yokeless Belialists; they were sick of his strict government, and longed for a new king who would favour their wicked practices; such as was Absalom, whom they shortly after set up. David they could not endure, because he did justice and judgment to all the people. These libertines were of the Egyptian mode; loquaces et ingeniosi in praefectorum contumeliam, its ut qui vitaverit culpam, infamiam non effugiat, such as loved to…
Read John Trapp on Psalms 41 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Shall he die . . . perish.—Better, When will he die, and his name have perished.
Read Charles John Ellicott on Psalms 41 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Mine enemies speak evil] It is often a good man's lot to be evil spoken of; to have his motives, and even his most benevolent acts, misconstrued.
Read AdamClarke on Psalms 41 →CambridgeThe Cambridge Bible for Schools and Colleges5. speak evil of me] R.V. against me. Psalms 41:5 takes up Psalms 41:2, as Psalms 41:4 answers to Psalms 41:3. When &c.] The words of the enemies, expressing their impatient eagerness for his death, and even for the extinction of his posterity. Cp. Psalms 109:13; 2 Samuel 18:18; Psalms 9:6.
Read Cambridge on Psalms 41 →Albert Barnes1798–1870Barnes' Notes on the BibleMine enemies speak evil of me - They take occasion to speak evil of me in my weak and feeble state, thus adding to my sorrows. The word “evil” here refers to their calumnies or reproaches.
Read Albert Barnes on Psalms 41 →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
My enemies say with malice: “When will he die and be forgotten?”
My enemies speak evil against me: “When will he die, and his name perish?”
My enemies say with malice: “When will he die and be forgotten?”
My enemies ask this cruel question about me, ‘When will he finally die and be forgotten?’
Tyndale line
Mine enemies speak evil of me, When shall he die, and his name perish?
Mine enemies speak evil against me, saying, When will he die, and his name perish?
Mine enemies speak evil against me, saying, When shall he die, and his name perish?
My enemies speak evil of me, When shall he die, and his name perish?
Mine enemies speake euill of me, saying, When shall he die, and his name perish?
Strictly literal
Mine enemies wish me evil: When will he die, and his name perish?
Mine enemies say evil of me: When he dieth — his name hath perished!
My enemies say evil of me: When he dies—his name has perished!
(41:6) My enemies speak evil of me, When will he die, and his name perish?
My enemies speak evil against me, saying, 'When will he die and his name perish?'
From the Latin
These things I remembered, and poured out my soul in me: for I shall go over into the place of the wonderful tabernacle, even to the house of God: With the voice of joy and praise; the noise of one feasting.
Simplified
Those who hate me only say evil things about me. “When is he going to die, and people forget all about him?” they ask.
My haters say evil against me, When will he be dead, and his name come to an end?
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 in meaning and content, with all words matched in the Greek translation. This consistency reinforces the integrity of the text across traditions.
אוֹיְבַ֗י יֹאמְר֣וּ רַ֣ע לִ֑י מָתַ֥י יָ֝מ֗וּת וְאָבַ֥ד שְׁמֽוֹ׃
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.
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 41:5
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.
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
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
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)
V-Qal-Perf-1cs — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
HAamsa — HAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
HTi — ParticleHTi
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms