Psalms 70:2 — Word Study
WLCיֵבֹ֣שׁוּ וְיַחְפְּרוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃
BSAGodʼĕlôhîym to rescuenâtsal The LordYᵉhôvâh helpʻezrâh to hastenchûwsh
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֣שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיַחְפְּרוּ֮ | and they may be abashed | Conjunction, verb qal third person masculine plural |
| מְבַקְשֵׁ֪י | [those who] seek | Verb, Piel, participle (active) masculine plural common |
| נַ֫פְשִׁ֥י | life my | Noun common feminine singular construct, suffix |
| יִסֹּ֣גוּ | may they be turned back | Verb, Niphal, imperfect third person masculine plural |
| אָ֭חוֹר | backwards | Noun common, masculine singular absolute |
| וְיִכָּלְמ֑וּ | and may they be humiliated | Conjunction, verb niphal third person masculine plural |
| חֲ֝פֵצֵ֗י | [the] [people] desirous of | |
| רָעָתִֽי׃ | harm my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| KJV | Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. |
| ASV | Let them be put to shame and confounded That seek after my soul: Let them be turned backward and brought to dishonor That delight in my hurt. |
| YLT | Let them be ashamed and confounded Who are seeking my soul, Let them be turned backward and blush Who are desiring my evil. |
| WEB | Let them be disappointed and confounded who seek my soul. Let those who desire my ruin be turned back in disgrace. |
| BBE | Let those who go after my soul have shame and trouble; let those who have evil designs against me be turned back and made foolish. |
The translations agree on the core meaning of shame and humiliation throughout the verse.
The verse has a main clause followed by two subordinate clauses, each detailing the psalmist's desires for his enemies.
7 commentators on this verse
Gill, Trapp, Ellicott, AdamClarke & more — read them ›
clause
verbאֱלֹהִים
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 70:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Deliverancegenerated
Psalm 70:2 is a plea for God to act swiftly against those who seek the psalmist's life. The surrounding verses express urgency and a desire for vindication. This psalm reflects a common theme in the Psalms of seeking divine intervention in times of trouble, paralleling sentiments found in Psalm 6:10 and Psalm 35:4–26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:10 | All my enemies will be ashamed and dismayed; they will turn back in sudden disgrace. |
| 2 | Psalm 35:4–26 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 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 109:29 | May my accusers be clothed with disgrace; may they wear their shame like a robe. |
| 5 | Isaiah 41:11 | Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יֵבֹ֣שׁוּ, ye.Vo.shugenerated
The verb יֵבֹ֣שׁוּ (ye.Vo.shu) is a Qal imperfect form, meaning 'may they be ashamed.' It conveys a sense of guilt or disappointment, often associated with a public acknowledgment of wrongdoing. The psalmist invokes this emotion upon his adversaries, wishing for them to experience the shame they deserve.
This word is rooted in בּוֹשׁ (buwsh), which encompasses a range of meanings from feeling disconcerted to being put to shame. The psalmist's use of this verb emphasizes his desire for justice against those who threaten him.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses be ashamed for יֵבֹ֣שׁוּ, which is echoed in the KJV and ASV.
Sentence Structuregenerated
The main verb is יִסֹּ֣גוּ (yi.So.gu), meaning 'may they be turned back,' which governs the structure of the verse. The sentence unfolds with a subject noun phrase, followed by two clauses that express the psalmist's desires for his enemies.
The Hebrew word order emphasizes the actions desired by the psalmist, with the verbs placed prominently to highlight the urgency of his plea.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֵבֹ֣שׁוּ is rendered as ἐσχυνθῶσιν, which also means 'may they be ashamed.' This choice aligns closely with the Hebrew meaning, reinforcing the emotional weight of the psalmist's request.
The Greek word ἀποστραφήτωσαν corresponds to יִסֹּ֣גוּ, indicating a similar desire for the enemies to retreat or be turned back, maintaining the thematic consistency between the two texts.
In plain words — the whole versegenerated
Psalm 70:2 expresses a deep desire for those who seek harm against the psalmist to feel shame and be turned back. The psalmist calls upon God to act against his enemies, wishing for their plans to fail.
Frequently Asked Questionsgenerated
To be ashamed here implies that the enemies of the psalmist will experience guilt and disgrace for their actions against him.
The psalmist desires for his enemies to retreat as a sign of God's protection and vindication over his life.
This verse reflects themes found in other psalms where the psalmist seeks divine intervention against adversaries, similar to Psalm 35:4.
Seeking God in times of trouble emphasizes reliance on divine help and the belief that God will respond to the cries of His people.
Reflection Questionsgenerated
- In what ways have I experienced shame in my own life, and how can I learn from those moments?
- How can I support others who are facing shame or humiliation?
- What does it mean for me to seek God in my times of trouble?
- How can I apply the psalmist's plea for justice in my own prayers?
The early church on this verse — how the Fathers read it
The early church fathers, such as Augustine of Hippo, referenced this psalm to discuss the themes of shame and divine justice.
"Let them be turned away backward and blush that think evil things to me" [Psalms 70:2].Early Church Fathers on Psalms 70 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 70:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be ashamed and confounded,.... In Psalms 40:14 it is added, "together"; [See comments on Psalms 40:14]; that seek after my soul; or "life"; in Psalms 40:14 it is added, "to destroy it"; for
Read John Gill on Psalms 70 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 70:2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.Ver. 2. Let them be ashamed] See Psalms 40:14; Psalms 35:26-27.
Read John Trapp on Psalms 70 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) There are two omissions here from Psalms 40:14, “together” and “to destroy it.”
Read Charles John Ellicott on Psalms 70 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Let them be turned backward] They are coming in a body against me. Lord, stop their progress!
Read AdamClarke on Psalms 70 →CambridgeThe Cambridge Bible for Schools and Colleges2. The whole verse is a repetition, with variations, of Psalms 35:4; Psalms 35:26 (cp. Psalms 38:12); and Psalms 35:3-5 recall Psalms 35:21; Psalms 35:25; Psalms 35:27; Psalms 35:10, of the same Psalm. that seek after my soul] Or, that seek my life. The text of Psa 40:13 is fuller, ‘Let them be … confounded together … my life to destroy it.’ let them be turned backward &c.] Render with R.V., Let them be turned backward and brought to dishonour That delight In my hurt. With the last line contrast Psalms 35:27.
Read Cambridge on Psalms 70 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be ashamed and confounded that seek after my soul - The only change here from Psalms 40:14, is the omission of the word “together” which occurs there, and the omission of the words “to
Read Albert Barnes on Psalms 70 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. That seek after my soul— “To destroy it,” omitted. Turned backward—As a military phrase the words denote a complete repulse and overthrow of the enemy.
Read Daniel Denison Whedon on Psalms 70 →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
May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated.
Let them be disappointed and confounded who seek my soul. Let those who desire my ruin be turned back in disgrace.
May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated.
May those who are trying to take my life be embarrassed and ashamed! May those who want to harm me be turned back and ashamed!
Tyndale line
Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.
Let them be put to shame and confounded That seek after my soul: Let them be turned backward and brought to dishonor That delight in my hurt.
Let them be ashamed and confounded that seek after my soul: let them be turned backward and brought to dishonour that delight in my hurt.
Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.
Let them be confounded and put to shame, that seeke my soule: let them bee turned backewarde and put to rebuke, that desire mine hurt.
Strictly literal
Let them be ashamed and brought to confusion that seek after my soul; let them be turned backward and confounded that take pleasure in mine adversity;
Let them be ashamed and confounded Who are seeking my soul, Let them be turned backward and blush Who are desiring my evil.
Let them be ashamed and confounded || Who are seeking my soul, || Let them be turned backward and blush || Who are desiring my evil.
(70:3) Let those that seek after my life be made ashamed and put to the blush: let those that desire my unhappiness be turned backward and put to confusion.
Let those who try to take my life be ashamed and humiliated; let them be turned back and brought to dishonor, those who take pleasure in my pain.
From the Latin
Deliver me in thy justice, and rescue me. Incline thy ear unto me, and save me.
Simplified
Please defeat and humiliate the people who are trying to kill me; turn back in disgrace those who want to hurt me.
Let those who go after my soul have shame and trouble; let those who have evil designs against me be turned back and made foolish.
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: יֵבֹ֣שׁוּ וְיַחְפְּרוּ while the Septuagint matches only three of the nine words, suggesting a partial alignment in the translation but differing in the overall structure.
יֵבֹ֣שׁוּ וְיַחְפְּרוּ֮ מְבַקְשֵׁ֪י נַ֫פְשִׁ֥י יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃
3 of the 9 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 70:2
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…
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
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
HVprmpc — Verb · Piel · participle (active) masculine plural commonHVprmpc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
HC/VNu3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
חָפֵץ (chaphets) refers to the concept of delighting in or having pleasure in something. It is built from the root associated with being pleased or having a desire. The entries consistently emphasize its meanings related to delight, desire, and favor.
חָפֵץ adj.verb. delighting in, having pleasure in
base
H2655 חָפֵץ delighting in, having pleasure in
2655 chaphets khaw-fates'
from 2654; pleased with:--delight in, desire, favour, please,
have pleasure, whosoever would, willing, wish.
see HEBREW for 02654
חָפֵץ (cha.phets) — delighting.
desiring, delighting in, having pleasure in
HAampc — HAampc
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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs