Psalms 6:10 — Word Study
WLCיֵבֹ֤שׁוּ׀ וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־ אֹיְבָ֑י יָ֝שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃
BSAto hearshâmaʻ The LordYᵉhôvâh supplicationtᵉchinnâh The LordYᵉhôvâh prayertᵉphillâh to takelâqach
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֤שׁוּ׀ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיִבָּהֲל֣וּ | and they may be disturbed | Conjunction, verb niphal third person masculine plural |
| מְ֭אֹד | exceedingly | |
| כָּל־ | all | Noun common, masculine singular construct |
| אֹיְבָ֑י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| יָ֝שֻׁ֗בוּ | they will turn back | Verb, Qal, imperfect third person masculine plural |
| יֵבֹ֥שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| רָֽגַע׃ | a moment | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All my enemies will be ashamed and dismayed; they will turn back in sudden disgrace. |
| KJV | Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly. |
| ASV | All mine enemies shall be put to shame and sore troubled: They shall turn back, they shall be put to shame suddenly. |
| YLT | Ashamed and troubled greatly are all mine enemies, They turn back — ashamed [in] a moment! |
| WEB | May all my enemies be ashamed and dismayed. They shall turn back, they shall be disgraced suddenly. |
| BBE | Let all those who are against me be shamed and deeply troubled; let them be turned back and suddenly put to shame. |
Translations agree on the meaning and wording of this verse.
The structure includes a main clause followed by a subordinate clause that describes the action of the enemies.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 6:10
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 Mercygenerated
Psalm 6:10 is a part of a heartfelt lament where the psalmist expresses his distress and calls upon God for mercy. In the surrounding verses, he describes his grief and the threat posed by his enemies. The psalmist's plea highlights the emotional turmoil he faces, and he seeks assurance that justice will prevail over those who oppose him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:10 | Declare them guilty, O God; let them fall by their own devices. Drive them out for their many transgressions, for they have rebelled against You. |
| 2 | Psalm 7:6 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 3 | Psalm 25:3 | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
| 4 | Psalm 35:26 | May those who gloat in my distress be ashamed and confounded; may those who exalt themselves over me be clothed in shame and reproach. |
| 5 | Psalm 40:14–15 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — יֵבֹ֤שׁוּ, ye.Vo.shugenerated
The verb יֵבֹשׁוּ (ye.Vo.shu) is in the imperfect tense, indicating an ongoing or future action. It conveys the idea of being ashamed, a deep emotional response to guilt or disappointment. This word is often used in contexts where individuals face the consequences of their actions, leading to feelings of humiliation.
The root of this verb, בּוֹשׁ (buwsh), encompasses a range of meanings related to shame and disconcertion. The psalmist invokes this term to express the hope that his enemies will experience this profound emotion as a result of their actions against him.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning.
Sentence Structuregenerated
The finite verb יֵבֹשׁוּ (ye.Vo.shu) governs the main clause, indicating what the enemies will experience. The structure includes additional clauses that describe the emotional state and actions of the enemies, emphasizing the psalmist's confidence in their disgrace.
The word order emphasizes the enemies' shame and dismay, with the adverbial phrases providing intensity to their emotional response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יֵבֹשׁוּ is rendered as εἰσήκουσεν, which suggests a similar meaning of being ashamed. This choice indicates a consistent understanding of the emotional state of the enemies in both texts.
The translation reflects the urgency of the psalmist's plea, reinforcing the idea that the enemies will face immediate consequences for their actions.
In plain words — the whole versegenerated
Psalm 6:10 expresses the psalmist's hope that all his enemies will feel ashamed and disturbed, causing them to turn back in sudden disgrace. This verse is part of a lament where the psalmist seeks God's mercy and justice against those who oppose him.
Frequently Asked Questionsgenerated
Being ashamed indicates that the enemies will feel guilt or humiliation for their actions against the psalmist, reflecting their moral failure.
The psalmist desires that his enemies experience a sense of alarm or agitation, which may lead them to reconsider their actions and retreat.
The term 'sudden disgrace' emphasizes the abruptness of the enemies' downfall, highlighting the swift justice that the psalmist hopes for.
This verse encapsulates the psalmist's plea for divine intervention and justice, reflecting the broader theme of seeking mercy in times of distress.
Reflection Questionsgenerated
- In what situations have I felt the need for justice against those who oppose me?
- How can I respond to my enemies in a way that reflects God's mercy?
- What does it mean for me to experience shame, and how can I learn from it?
- How can I support others who are facing opposition or distress?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the psalmist's plea for his enemies to feel shame and the implications of their actions.
He prays not against his enemies but in their behalf so that they may be changed and may blush with shame at their sins; and they may blush not briefly but forcibly; not with delay but immediately.Early Church Fathers on Psalms 6 →
It is as if we saw someone about to fall down a cliff and stopped him with the words, “Fellow, where are you heading? A cliff lies in front of you,” just so does this author demand that the evil people reverse their course.Early Church Fathers on Psalms 6 →
"Let all mine enemies be ashamed and vexed" [Psalms 6:10]. He said above, "depart from me all you:" which can take place, as it has been explained,Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet all mine enemies be ashamed,.... Or "they shall be ashamed" (k); and so the following clauses may be rendered, and be considered as prophecies of what would be; though if this be considered as an
Read John Gill on Psalms 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly. Let all ... - or, 'All mine enemies shall be ashamed, etc.
Read Robert Jamieson on Psalms 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAshamed of their vain hopes and confidence of conquering and destroying me. Or, they shall be ashamed, because of their great and unexpected disappointment. Let them return, to wit, from their wicked ways, from their hostile and malicious practices against me, and let them come and submit to me, from whom they have revolted. Or, let them turn back, as it is expressed, ; let them be put to flight. Or, let them be converted, i.e. repent of their sins, and return to their obedience to me. Although it seems more probable, both from the foregoing and following words, that this turning or returning is rather penal than penitential. Or, they shall turn or return. Or this verb may be taken…
Read Matthew Poole on Psalms 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:10 Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed suddenly.Ver. 10. Let all mine enemies be ashamed] When they see all their hopes of my death and downfall disappointed. Let them return] Retrocedant et in terrain cadant, saith the Arabic interpreter, Let them go backward, and fall to the earth. Some make this a prayer, some a prophecy; it comes all to one. And be ashamed suddenly] Let them be doubly ashamed, or deboshed, and that in a moment. These sudden and still revenges are very terrible. God usually premonisheth before he punisheth, but not always. Now as blessings, the more unexpected the more welcome; so judgments, the more sudden the more…
Read John Trapp on Psalms 6 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Let all mine enemies.—Better rendered either by the present or future. The Psalmist with the eye of faith sees the answer to his prayer. Return—i.e., retire discomfited and in failure. “My enemies shall all be blank, and dasht With much confusion: then grow red with shame; They shall return in haste the way they came, And in a moment shall be quite abashed.”— Milton’s trans.
Read Charles John Ellicott on Psalms 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Ashamed and sore vexed] May they as deeply deplore their transgressions as I have done mine! May they return; may they be suddenly converted! The original will bear this meaning, and it is the most congenial to Christian principles. ANALYSIS OF TEE SIXTH PSALM The parts of this Psalm are TWO, in general: - I. A petition to God for himself, contained in the first seven verses. II. The account of his restoration, contained in the three last. I. The petition consists of two parts: 1. Deprecation of evil; 2. Petition for good. 1. He prays to God to avert his wrath: "O Lord, rebuke me not," c. 2. He entreats to be partaker of God's favour: "Have mercy upon me," c. 1. To his BODY: "Heal…
Read AdamClarke on Psalms 6 →
CambridgeThe Cambridge Bible for Schools and Colleges10. It is better to render the verbs as future: All mine enemies shall be ashamed and sore vexed; They shall turn back, they shall be ashamed in a moment. The ‘dismay’, which he had felt to be a token of divine displeasure (Psalms 6:2-3), is now retorted upon those who took a malicious delight in his misfortunes. When God returns to His servant, his assailants are repulsed in sudden and ignominious defeat. Cp. Psalms 35:4; Psalms 35:26, Psalms 56:9, Psalms 83:17.
Read Cambridge on Psalms 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleLet all mine enemies be ashamed - Be so brought to see their folly that they shall be ashamed of their conduct.
Read Albert Barnes on Psalms 6 →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
All my enemies will be ashamed and dismayed; they will turn back in sudden disgrace.
May all my enemies be ashamed and dismayed. They shall turn back, they shall be disgraced suddenly.
All my enemies will be ashamed and dismayed; they will turn back in sudden disgrace.
May all my enemies be humiliated and absolutely terrified! May they turn back and be suddenly humiliated!
Tyndale line
Let all mine enemies be ashamed and sore vexed: let them return and be ashamed suddenly.
All mine enemies shall be put to shame and sore troubled: They shall turn back, they shall be put to shame suddenly.
All mine enemies shall be ashamed and sore vexed: they shall turn back, they shall be ashamed suddenly.
Let all my enemies be ashamed and greatly disquieted: let them return and be suddenly ashamed.
All mine enemies shall be confounded and sore vexed: they shall be turned backe, and put to shame suddenly.
Strictly literal
All mine enemies shall be ashamed and tremble exceedingly; they will turn, they will be ashamed suddenly.
Ashamed and troubled greatly are all mine enemies, They turn back — ashamed [in] a moment!
All my enemies are greatly ashamed and troubled, || They turn back—ashamed [in] a moment!
(6:11) Ashamed and greatly terrified shall become all my enemies; they will turn round, and be made ashamed in a moment.
All my enemies will be ashamed and greatly troubled. They will turn back and be suddenly humiliated.
From the Latin
The Lord hath heard my supplication: the Lord hath received my prayer.
Simplified
All who hate me will be shamefully defeated and terrified; they will run away in disgrace.
Let all those who are against me be shamed and deeply troubled; let them be turned back and suddenly put to shame.
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 largely agree in their wording, with six of the eight words matched. This consistency indicates a shared understanding of the psalmist's message across these ancient witnesses.
יֵבֹ֤שׁוּ׀ וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־ אֹיְבָ֑י יָ֝שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃
6 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 6:10
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
HVqi3mp — 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…
בָּהַל (bahal) is a Hebrew verb that conveys a range of meanings related to disturbance and haste. It can mean to be disturbed, terrified, or anxious, as well as to act hastily or make haste. The entries indicate various grammatical forms, including Niph, Pi, Pu, and Hiph, which reflect different nuances of dismay and urgency.
[בָּהַל] vb.
Niph.
be disturbed, dismayed, terrified
be in haste, hasty
Pi.
dismay, terrify
hasten, make haste, act hastily
Pu. hastened; hastily gained
Hiph.
dismay, terrify
(late) hasten, hurry
base
H926 בָּהַל . . be disturbed, dismayed, terrified
. be in haste, hasty
. . dismay, terrify
. hasten, make haste, act hastily
. hastened; hastily gained
. . dismay, terrify
. (late) hasten, hurry
926 bahal baw-hal'
a primitive root; to tremble inwardly (or palpitate), i.e.
(figuratively) be (causative, make) (suddenly) alarmed or
agitated; by implication to hasten anxiously:--be (make)
affrighted (afraid, amazed, dismayed, rash), (be, get, make)
haste(-n, -y, -ily), (give) speedy(-ily), thrust out, trouble,
vex.
בָּהַל (ba.hal) — to dismay.
1) to disturb, alarm, terrify, hurry, be disturbed, be anxious, be afraid, be hurried, be nervous
1a) (Niphal)
1a1) to be disturbed, dismayed, terrified, anxious
1a2) to be in haste, be hasty
1b) (Piel)
1b1) to make haste, act hastily, be hurried, be hastened
1b2) to dismay, terrify
1c) (Pual)
1c1) to hasten
1c2) hastened, hastily gained (part.)
1d) (Hiphil)
1d1) to hasten, hurry, make haste
1d2) to dismay, terrify
HC/VNu3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
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).
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
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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
HVqi3mp — 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…
רֶ֫גַע (rega) refers to a very brief period of time, translated as 'moment' or 'instant.' It can denote a short space of time, such as 'for a moment' or 'in a moment.' The word is derived from a root meaning 'to wink,' emphasizing its fleeting nature.
רֶ֫גַע n.m. a moment
base
H7281 רֶ֫גַע a moment
7281 rega` reh'-gah
from 7280. a wink (of the eyes), i.e. a very short space of
time:--instant, moment, space, suddenly.
see HEBREW for 07280
רֶ֫גַע (re.ga) — moment.
1) a moment
adv
2) for a moment, at one moment...at another moment
with prep
3) in a moment
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
