Psalms 44:16 — Word Study
WLCמִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
BSAbecause ofpânîym
| Greek | English | Parsing |
|---|---|---|
| מִ֭קּוֹל | from [the] sound of | Preposition, noun common masculine singular construct |
| מְחָרֵ֣ף | [one who] taunts | Verb, Piel, participle (active) masculine singular |
| וּמְגַדֵּ֑ף | and [one who] reviles | Conjunction, verb piel participle (active) masculine singular |
| מִפְּנֵ֥י | because of | Preposition, noun common masculine plural construct |
| א֝וֹיֵ֗ב | an enemy | Verb, Qal, participle (active) masculine singular |
| וּמִתְנַקֵּֽם׃ | and an avenger | Conjunction, verb hithpael participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | at the voice of the scorner and reviler, because of the enemy, bent on revenge. |
| KJV | For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger. |
| ASV | For the voice of him that reproacheth and blasphemeth, By reason of the enemy and the avenger. |
| YLT | Because of the voice of a reproacher and reviler, Because of an enemy and a self-avenger. |
| WEB | at the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger. |
| BBE | Because of the voice of him who says sharp and bitter words; because of the hater and him who is the instrument of punishment. |
The translations agree on the rendering of the key terms, particularly מְחָרֵף as 'scorner' or 'taunter'.
The sentence structure emphasizes the source of distress first, followed by the description of the adversaries.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיוֹם
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 44:16
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 of Distressgenerated
Psalm 44:16 reflects the psalmist's anguish in the face of scorn and threats from enemies. This verse captures the emotional turmoil as the psalmist feels overwhelmed by disgrace and the taunts of those who oppose them. The context of the psalm emphasizes a struggle against adversaries while maintaining faithfulness to God, as seen in the surrounding verses, particularly Psalm 44:15 and Psalm 44:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:18–22 | Remember how the enemy has mocked You, O LORD, how a foolish people has spurned Your name. |
| 2 | Psalm 79:12 | Pay back into the laps of our neighbors sevenfold the reproach they hurled at You, O Lord. |
| 3 | Isaiah 37:3–4 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
| 4 | Psalm 8:2 | From the mouths of children and infants You have ordained praise on account of Your adversaries, to silence the enemy and avenger. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מְחָרֵף, me.cha.Refgenerated
The word מְחָרֵף (mecharef) is a participle form meaning 'one who taunts' or 'scorner.' It comes from the root חָרַף (charaph), which conveys the idea of reproach or defamation. This word is used to describe someone who openly mocks or insults others, often in a contemptuous manner.
In this verse, it highlights the emotional impact of scorn on the psalmist, emphasizing the pain caused by such taunts during a time of distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in rendering the key terms, particularly מְחָרֵף as 'scorner' or 'taunter'.
Sentence Structuregenerated
The finite verb is implicit in the structure, with the prepositional phrase מִ֭קּוֹל (mi.kol) introducing the source of distress. The phrases that follow describe the nature of the distress: the scorner and reviler, the enemy, and the avenger.
The Hebrew word order places emphasis on the source of the distress first, followed by the description of the adversaries, which reflects the psalmist's focus on the external pressures faced.
Septuagint Backgroundgenerated
The Septuagint translates מְחָרֵף as ἡμέραν (hēmeran), meaning 'day.' This choice may suggest a broader interpretation of the time of taunting, emphasizing the continuous nature of the scorn faced by the psalmist.
The use of the Greek term in the Septuagint indicates a different nuance, possibly focusing on the temporal aspect of the scorn rather than the act itself.
In plain words — the whole versegenerated
Psalm 44:16 expresses the psalmist's distress at being taunted by scorners and revilers, feeling overwhelmed by enemies who seek revenge. This verse highlights the emotional pain caused by mockery during a time of suffering.
Frequently Asked Questionsgenerated
The 'voice of the scorner' refers to the taunts and insults directed at the psalmist, highlighting the emotional distress caused by such mockery.
This verse fits within the theme of lament, where the psalmist expresses feelings of disgrace and the pressure from enemies, while still maintaining faithfulness to God.
The term 'avenger' indicates the threat posed by enemies who seek to retaliate, adding to the sense of urgency and distress in the psalmist's cry.
The taunts of the enemy represent a challenge to the psalmist's faith and identity, causing deep emotional turmoil during a time of suffering.
Reflection Questionsgenerated
- How do I respond to criticism or mockery in my own life?
- What can I learn from the psalmist's expression of distress?
- In what ways can I support those who are facing scorn or ridicule?
- How does this verse encourage me to maintain faithfulness in difficult times?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 44:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the voice, of him that reproacheth and blasphemeth,.... That is, antichrist, to whom a mouth speaking blasphemies has been given, and which he has opened in blasphemy against God, attributing
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy confusion is continually before me, and the shame of my face hath covered me, My confusion is continually before me ... For the voice of him that reproacheth and blasphemeth - (Jeremiah 3:25;
Read Robert Jamieson on Psalms 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat reproacheth and blasphemeth; that doth not only reproach me, which I could better bear; but blaspheme God and our religion for our sakes, which is intolerable to me. The enemy and avenger; who executeth both God’ s and his own vengeance upon me, persecuting me with a despiteful hatred, and with great cruelty.
Read Matthew Poole on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.Ver. 16. For the voice of him that reproacheth and blasphemeth] Reproacheth religion, blasphemeth God and his people, as if he eared not what became of them; and his dispensation seemeth to say as much: this reflecteth upon the saints, and maketh them cry out - - Pudet haec opprobria nobis, Et dici potuisse, et non potuisse refelli.
Read John Trapp on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges16. For the voice of him that reproacheth and blasphemeth] The word reproach is frequently used of a heathen enemy’s scornful defiance or mocking derision of Israel and Israelites, and by consequence of Israel’s God, as though He were unable or unwilling to defend His people (Psalms 42:10; Psalms 74:10; Psalms 74:18; Psalms 74:22; Psalms 79:4; Psalms 79:12; 1 Samuel 17:10 ff.); but the two words are found in combination elsewhere only of Sennacherib’s blasphemous defiance (Isaiah 37:6; Isaiah 37:23 = 2 Kings 19:6; 2 Kings 19:22). by reason of] Render for the looks of, or, for the presence of, as a better parallelism to for the voice of. Isaiah alludes to the terror inspired by the grim…
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the voice of him ... - That is, Because I hear the voice of him that reproaches and blasphemes. The word rendered blasphemeth, means properly to use cutting words; then, to reproach or revile.
Read Albert Barnes on Psalms 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God.
Read Daniel Denison Whedon on Psalms 44 →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
at the voice of the scorner and reviler, because of the enemy, bent on revenge.
at the taunt of one who reproaches and verbally abuses, because of the enemy and the avenger.
at the voice of the scorner and reviler, because of the enemy, bent on revenge.
before the vindictive enemy who ridicules and insults me.
Tyndale line
For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
For the voice of him that reproacheth and blasphemeth, By reason of the enemy and the avenger.
For the voice of him that reproacheth and blasphemeth; by reason of the enemy and the avenger.
For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
For the voyce of the slaunderer and rebuker, for the enemie and auenger.
Strictly literal
Because of the voice of him that reproacheth and blasphemeth; by reason of the enemy and the avenger.
Because of the voice of a reproacher and reviler, Because of an enemy and a self-avenger.
Because of the voice of a reproacher and reviler, || Because of an enemy and a self-avenger.
(44:17) Because of the voice of him that reproacheth and blasphemeth; by reason of the enemy and him that seeketh vengeance.
because of the voice of him who rebukes and insults, because of the enemy and the avenger.
From the Latin
They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.
Simplified
because of all the insults from the people mocking us, because our vengeful enemies are right in front of us.
Because of the voice of him who says sharp and bitter words; because of the hater and him who is the instrument of punishment.
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 reads: מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃. The Septuagint agrees with the Masoretic Text in meaning, as all six words match in a word-by-word correspondence, though the order and articles differ due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency among these ancient witnesses.
מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃
6 of the 6 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 44:16
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.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
HVprmsa — Verb · Piel · participle (active) masculine singularHVprmsa
גָּדַף (gadaph) is a Hebrew verb meaning to revile or blaspheme, specifically in the Piel form. It conveys the act of speaking harshly or disrespectfully, either towards people or God. The entries consistently emphasize this negative connotation without significant disagreement among the lexicons.
[גָּדַף] vb. only Pi. revile, blaspheme
base
H1442 [גָּדַף] only Pi. revile, blaspheme
1442 gadaph gaw-daf'
a primitive root; to hack (with words), i.e.
revile:--blaspheme, reproach.
גָּדַף (ga.daph) — to blaspheme.
1) to revile men, blaspheme God
1a) (Piel)
1a1) to revile (between men)
1a2) to blaspheme (God)
HC/Vprmsa — Conjunction · verb piel participle (active) masculine singularHC/Vprmsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Preposition · noun common masculine plural constructHR/Ncmpc
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…
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
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
HC/Vtrmsa — Conjunction · verb hithpael participle (active) masculine singularHC/Vtrmsa