Psalms 70:3 — Word Study
WLCיָ֭שׁוּבוּ עַל־ עֵ֣קֶב בָּשְׁתָּ֑ם הָ֝אֹמְרִ֗ים הֶ֘אָ֥ח׀ הֶאָֽח׃
BSAbe ashamedbûwsh be ashamedchâphêr to seekbâqash soulnephesh to turnçûwg backʼâchôwr be humiliatedkâlam delightingchâphêts badraʻ
| Greek | English | Parsing |
|---|---|---|
| יָ֭שׁוּבוּ | may they turn back | Verb, Qal, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| עֵ֣קֶב | [the] consequence of | Noun common, masculine singular construct |
| בָּשְׁתָּ֑ם | shame their | Noun common feminine singular construct, suffix |
| הָ֝אֹמְרִ֗ים | those [who] say | Particle, verb qal participle (active) masculine plural |
| הֶ֘אָ֥ח׀ | aha! | Particle |
| הֶאָֽח׃ | aha! | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who say, “Aha, aha!” retreat because of their shame. |
| KJV | Let them be turned back for a reward of their shame that say, Aha, aha. |
| ASV | Let them be turned back by reason of their shame That say, Aha, aha. |
| YLT | Let them turn back because of their shame, Who are saying, 'Aha, aha.' |
| WEB | Let them be turned because of their shame who say, “Aha! Aha!” |
| BBE | Let those who say Aha, aha! be turned back as a reward of their shame. |
Where they part company is in the interpretation of the verb יָשׁוּבוּ — see How Translations Differ.
The sentence is structured around a main clause with a clear subject, emphasizing the actions and consequences faced by the mockers.
6 commentators on this verse
Gill, Trapp, AdamClarke, Cambridge & more — read them ›
clause
verbבּוֹשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 70:3
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 Plea for Deliverancegenerated
Psalm 70:3 expresses a desire for those who mock the psalmist to experience shame and retreat. This plea is part of a broader context where the psalmist seeks deliverance from enemies and affliction, as seen in the surrounding verses. The psalm conveys a deep sense of urgency and reliance on God for help and vindication.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:15 | May those who say to me, “Aha, aha!” be appalled at their own shame. |
| 2 | Acts 1:18 | (Now with the reward for his wickedness Judas bought a field; there he fell headlong and burst open in the middle, and all his intestines spilled out. |
| 3 | Psalm 35:21–25 | They gape at me and say, “Aha, aha! Our eyes have seen!” |
| 4 | Proverbs 24:17–18 | Do not gloat when your enemy falls, and do not let your heart rejoice when he stumbles, |
| 5 | Ezekiel 25:3 | Tell the Ammonites to hear the word of the Lord GOD, for this is what the Lord GOD says: ‘Because you exclaimed, “Aha!” when My sanctuary was profaned, when the land of Israel was laid waste, and when the house of Judah went into exile, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָ֭שׁוּבוּ, Ya.shu.vugenerated
The word יָשׁוּבוּ (yashuvu) is a Qal imperfect verb meaning 'they may return' or 'turn back.' It is derived from the root שׁוּב (shuwb), which encompasses a range of meanings including returning, repenting, or changing direction. In this verse, it indicates a call for the mockers to retreat in shame.
The use of the imperfect tense suggests an ongoing or future action, emphasizing the psalmist's hope for the mockers' humiliation. This word is often used in contexts of repentance or returning to a previous state, highlighting a desire for the adversaries to recognize their wrongdoing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of יָשׁוּבוּ as 'retreat' or 'turn back.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey the same sense of the mockers being sent away in shame.
Sentence Structuregenerated
The main verb of the verse is יָשׁוּבוּ, may they turn back, which governs the entire clause. The structure consists of a subject phrase, הָ֝אֹמְרִ֗ים (those who say), and a prepositional phrase indicating the reason for their retreat, עַל־עֵ֣קֶב (because of their shame).
The Hebrew word order places emphasis on the actions of the mockers, highlighting their shame as the reason for their retreat.
Septuagint Backgroundgenerated
The Septuagint translates יָשׁוּבוּ as ἀποστραφείησαν, which means 'may they be turned away.' This choice reflects a similar sense of retreat but emphasizes the action being taken against the mockers rather than their own decision to turn back.
This rendering indicates a divine intervention aspect, suggesting that their retreat is a result of God's action against them.
In plain words — the whole versegenerated
Psalm 70:3 asks for those who mock the psalmist to retreat in shame. It reflects a plea for help from God against those who wish harm, expressing a desire for justice and deliverance.
Frequently Asked Questionsgenerated
It signifies a desire for their shame to lead to a withdrawal from their scornful actions.
Shame serves as a consequence for their mocking, highlighting the moral order where wrongdoing leads to humiliation.
It reflects the psalmist's urgent plea for divine intervention against adversaries and the hope for justice.
It teaches the importance of seeking God's help in the face of scorn and trusting in His justice.
Reflection Questionsgenerated
- How do I respond to mockery or scorn in my own life?
- In what situations have I seen God bring justice for those who are wronged?
- What does this verse teach about the consequences of our words and actions?
- How can I support those who are facing ridicule or shame?
The early church on this verse — how the Fathers read it
Pachomius the Great references this verse to emphasize the importance of acting for the Lord during times of affliction, highlighting the call for divine assistance.
Now is the time to act for the Lord, because our salvation is in a time of affliction. If “those who love his salvation” can “know his steps” and “say constantly: God is great";Early Church Fathers on Psalms 70 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 70:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be turned back for a reward of their shame,.... In Psalms 40:15 it is, "let them be desolate"; which seems to respect their land and houses, here their persons; [See comments on Psalms
Read John Gill on Psalms 70 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 70:3 Let them be turned back for a reward of their shame that say, Aha, aha.Ver. 3. Let them be turned back for a reward] Vel sicut per insidias vel supplantationem, more athletarum, a ò÷á, Let them be supplanted, defeated. That say, Aha, aha] Augustine rendereth it, Euge, Euge, that is, Well done; and giveth this note upon it, Plus persequitur lingua adulatoris quam manus interfectoris, The tongue of a flatterer may mischief a man more than the hand of a murderer. The apostle, Hebrews 11:37, ranketh their tempting and flattering promises among their bloody deeds, their rising tongues with their terrifying jaws.
Read John Trapp on Psalms 70 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. That say, Aha, aha.] האה האה heach! heach! a note of supreme contempt. See on Psalms 40:15.
Read AdamClarke on Psalms 70 →CambridgeThe Cambridge Bible for Schools and Colleges3. Let them be turned back] Let them turn back, retreating after their ignominious repulse (Psalms 70:2). Cp. Psalms 6:10. The reading of Psa 40:15 is let them be desolate. The difference probably arose out of a confusion between the letters m and b (ιωξε—ιωαε), but may be due to intentional alteration. for a reward of their shame] Better as R.V., by reason of their shame, being foiled in their malicious plans. Aha, aha] An exclamation of malicious pleasure at another’s misfortune. Cp. Psalms 35:21; Psalms 35:25. The text of Psa 40:15 reads ‘that say unto me’; and so the LXX here, from which it has passed through the Vulg. into the P.B.V., ‘that cry over me.’
Read Cambridge on Psalms 70 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be turned back for a reward of their shame - The only change which occurs in this verse is the substitution of the milder phrase “Let them be turned back,” for “Let them be desolate.” See the notes at Psalms 40:15.
Read Albert Barnes on Psalms 70 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Turned—A different and softer word than “turned” in Psalms 70:2, without the strengthening word “backward” attached, as there.
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 say, “Aha, aha!” retreat because of their shame.
Let them be turned because of their shame who say, “Aha! Aha!”
May those who say, “Aha, aha!” retreat because of their shame.
May those who say, “Aha! Aha!” be driven back and disgraced!
Tyndale line
Let them be turned back for a reward of their shame that say, Aha, aha.
Let them be turned back by reason of their shame That say, Aha, aha.
Let them be turned back by reason of their shame that say, Aha, Aha.
Let them be turned back for a reward of their shame that say, Aha, aha.
Let them be turned backe for a rewarde of their shame, which said, Aha, aha.
Strictly literal
Let them turn back because of their shame that say, Aha! Aha!
Let them turn back because of their shame, Who are saying, 'Aha, aha.'
Let them turn back because of their shame, || Who are saying, “Aha, aha.”
(70:4) Let them be turned backward in consequence of their shame, that say, Aha, aha.
Let them be turned back because of their shame, those who say, “Aha, aha.”
From the Latin
Be thou unto me a God, a protector, and a place of strength: that thou mayst make me safe. For thou art my firmament and my refuge.
Simplified
May they be shocked at their defeat, those who taunted me.
Let those who say Aha, aha! be turned back as a reward of their 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 agree in the overall wording of Psalm 70:3. All seven words in the verse match, indicating consistency in the translation and interpretation across these ancient texts.
יָ֭שׁוּבוּ עַל־ עֵ֣קֶב בָּשְׁתָּ֑ם הָ֝אֹמְרִ֗ים הֶ֘אָ֥ח׀ הֶאָֽח׃
7 of the 7 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 70:3
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.
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עֵ֫קֶב (‘eqeb) primarily means 'consequence' and can refer to a reward or end. It is often used adverbially to indicate causation, such as 'because' or 'on account of.' The word is built from the root related to 'heel,' suggesting a figurative sense of the last or result of something.
עֵ֫קֶב n.[m.] consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
base
H6118 עֵ֫קֶב consequence, usu. as adv. acc. as a consequence of, because (that), also reward, end
6118 `eqeb ay'-keb
from 6117 in the sense of 6119; a heel, i.e. (figuratively)
the last of anything (used adverbially, for ever); also
result, i.e. compensation; and so (adverb with preposition or
relatively) on account of:--X because, by, end, for, if,
reward.
see HEBREW for 06117
see HEBREW for 06119
עֵ֫קֶב (e.qev) — consequence.
1) consequence
1a) consequence
1b) consequence, gain, reward
1c) end
adv
2) as a consequence, because, consequently
conj
3) as a consequence of, that, because
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
HNcfsc/Sp3mp — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
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)
HTd/Vqrmpa — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
הֶאָח (heach) is an interjection used to express joy, akin to saying 'Aha!'. It is derived from two roots, though the specific meanings of those roots are not detailed in the entries. The word captures a moment of excitement or realization.
הֶאָח interj. (onomatop.) expressing joy, Aha!
base
H1889 הֶאָח (onomatop.) expressing joy, Aha!
1889 heach heh-awkh'
from 1887 and 253; aha!:--ah, aha, ha.
see HEBREW for 01887
see HEBREW for 0253
הֶאָח (he.ach) — Aha!.
aha!
HTj — ParticleHTj
הֶאָח (heach) is an interjection used to express joy, akin to saying 'Aha!'. It is derived from two roots, though the specific meanings of those roots are not detailed in the entries. The word captures a moment of excitement or realization.
הֶאָח interj. (onomatop.) expressing joy, Aha!
base
H1889 הֶאָח (onomatop.) expressing joy, Aha!
1889 heach heh-awkh'
from 1887 and 253; aha!:--ah, aha, ha.
see HEBREW for 01887
see HEBREW for 0253
הֶאָח (he.ach) — Aha!.
aha!
HTj — ParticleHTj