Psalms 71:13 — Word Study
WLCיֵבֹ֣שׁוּ יִכְלוּ֮ שֹׂטְנֵ֪י נַ֫פְשִׁ֥י יַֽעֲט֣וּ חֶ֭רְפָּה וּכְלִמָּ֑ה מְ֝בַקְשֵׁ֗י רָעָתִֽי׃
BSAMay the accuserssâṭan [adversaries, those opposing] of my soulnephesh [living being, essence] be ashamedbûwsh▸ [disappointed, humiliated] [and] consumedkâlâh▸ [finished, used up] may those who seekbâqash [search for, desire] my harmraʻ [bad, evil] be coveredʻâṭâh▸ [enwrapped, overwhelmed] with scorncherpâh [reproach, shame] and disgracekᵉlimmâh [dishonor, humiliation]
| Greek | English | Parsing |
|---|---|---|
| יֵבֹ֣שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| יִכְלוּ֮ | may they come to an end | Verb, Qal, imperfect third person masculine plural |
| שֹׂטְנֵ֪י | [the] accusers of | Verb, Qal, participle (active) masculine plural common |
| נַ֫פְשִׁ֥י | self my | Noun common feminine singular construct, suffix |
| יַֽעֲט֣וּ | may they cover themselves | Verb, Qal, imperfect third person masculine plural |
| חֶ֭רְפָּה | reproach | Noun common, feminine singular absolute |
| וּכְלִמָּ֑ה | and ignominy | Conjunction, noun common feminine singular absolute |
| מְ֝בַקְשֵׁ֗י | [those who] seek | Verb, Piel, participle (active) masculine plural common |
| 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 the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace. |
| KJV | Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt. |
| ASV | Let them be put to shame and consumed that are adversaries to my soul; Let them be covered with reproach and dishonor that seek my hurt. |
| YLT | They are ashamed, they are consumed, Who are opposing my soul, They are covered [with] reproach and blushing, Who are seeking my evil, |
| WEB | Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me. |
| BBE | Let those who say evil against my soul be overcome and put to shame; let my haters be made low and have no honour. |
There are no significant differences in the translations regarding this verse.
The sentence is structured with two main clauses, each followed by a description of the subjects involved.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & 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 71:13
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 Justicegenerated
Psalm 71:13 expresses the psalmist's deep anguish as he confronts adversaries who seek to harm him. He calls upon God to bring shame upon those who accuse him and to end their efforts against him. This verse is part of a larger context where the psalmist seeks divine help, as seen in the preceding and following verses, which highlight his reliance on God amidst distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:24 | My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded. |
| 2 | Psalm 6:10 | All my enemies will be ashamed and dismayed; they will turn back in sudden disgrace. |
| 3 | 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. |
| 4 | Psalm 40:14–15 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 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 — 9 references, hung on the phrase they belong to
The Key Word — שֹׂטְנֵ֪י, so.te.Neigenerated
The word שָׂטַן (satan) means to act as an adversary or to oppose. It indicates those who are actively working against the psalmist, embodying the role of accusers or adversaries. The parsing as a participle suggests ongoing action, emphasizing their persistent opposition.
In this verse, the psalmist calls for these accusers to be ashamed, implying that their actions are not only wrong but deserving of public disgrace. The emotional weight of this word reflects the psalmist's desire for justice and vindication.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace.' This aligns closely with the KJV and ASV, which maintain similar wording.
Sentence Structuregenerated
The finite verbs יֵבֹ֣שׁוּ (may they be ashamed), יִכְלוּ֮ (may they come to an end), and יַֽעֲט֣וּ (may they cover themselves) govern the clauses of the verse. The structure emphasizes the psalmist's plea for the downfall of his enemies.
The order of the clauses places emphasis on the actions of the adversaries, with the subject of shame and disgrace directly linked to their opposition.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שֹׂטְנֵ֪י is rendered as ἐνδιαβάλλοντες, which conveys the idea of those who slander or accuse. This choice reflects a broader interpretation of their actions beyond mere opposition.
The translation captures the essence of the adversarial role, suggesting a more active engagement in the psalmist's suffering.
In plain words — the whole versegenerated
Psalm 71:13 expresses a heartfelt plea from the psalmist for God to bring shame upon his accusers and to put an end to their harmful actions. This verse highlights the psalmist's trust in God during times of distress.
Frequently Asked Questionsgenerated
Being ashamed signifies that the accusers will face the consequences of their actions, feeling guilt and humiliation for opposing the psalmist.
Seeking harm indicates a deliberate intention to cause injury or distress, reflecting the adversarial nature of the psalmist's enemies.
The psalmist's call for justice reveals his dependence on God to intervene and protect him from his adversaries.
The verse conveys feelings of distress, a desire for justice, and a longing for vindication against those who oppose the psalmist.
Reflection Questionsgenerated
- In what ways have I experienced opposition or accusation in my life?
- How can I seek God's help when facing adversaries?
- What does it mean to rely on God during difficult times?
- How can I respond to those who seek to harm me in a way that reflects my faith?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 71:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be confounded,.... See Psalms 70:2; [and] consumed; like smoke; see Psalms 37:20; as antichrist will be with the breath of Christ's mouth, and the brightness of his coming, 2 Thessalonians
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt. Let them be confounded and consumed that are adversaries to my soul.
Read Robert Jamieson on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:13 Let them be confounded [and] consumed that are adversaries to my soul; let them be covered [with] reproach and dishonour that seek my hurt.Ver. 13. Let them be confounded and consumed] Here he beginneth diris devovere, to devote his foes to destruction, who soon also found that these were not bruta fulmina, as the pope’ s bulls are (wittily compared by one to a fool’ s dagger, rattling and snapping without an edge), but that there was an energy in them, though haply not felt for present; and that they had better have angered all the witches in the country than occasioned David thus to curse them in the name of the Lord.
Read John Trapp on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Let them be confounded] They shall be confounded: these are prophetic denunciations.
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges9–13. Repeated deprecations and prayers.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be confounded and consumed - See the notes at the similar passage in Psalms 35:4. The sentiment in this verse is the same; the language is slightly varied. See also Psalms 40:14, where the same sentiment occurs.
Read Albert Barnes on Psalms 71 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Let them be confounded—This, with some variation, forms a refrain with Psalms 71:24. This is the language of desire, that of experience—the fulfilment of his prayer.
Read Daniel Denison Whedon on Psalms 71 →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 the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace.
Let my accusers be disappointed and consumed. Let them be covered with disgrace and scorn who want to harm me.
May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace.
May my accusers be humiliated and defeated! May those who want to harm me be covered with scorn and disgrace!
Tyndale line
Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
Let them be put to shame and consumed that are adversaries to my soul; Let them be covered with reproach and dishonor that seek my hurt.
Let them be ashamed and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonor that seek my hurt.
Let them be confounded and consumed that are against my soule: let them be couered with reproofe and confusion, that seeke mine hurt.
Strictly literal
Let them be ashamed, let them be consumed, that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
They are ashamed, they are consumed, Who are opposing my soul, They are covered [with] reproach and blushing, Who are seeking my evil,
They are ashamed, they are consumed, || Who are opposing my soul, || They are covered [with] reproach and blushing, || Who are seeking my evil,
Let those be made ashamed, let them perish, that are adversaries to my soul: let those be covered with reproach and dishonor that seek my unhappiness.
Let them be put to shame and destroyed, those who are hostile to my life; let them be covered with rebuke and dishonor, those who seek my hurt.
From the Latin
He shall spare the poor and needy: and he shall save the souls of the poor.
Simplified
Defeat my accusers, get rid of them! May those who want to cause me trouble be covered with shame and disgrace!
Let those who say evil against my soul be overcome and put to shame; let my haters be made low and have no honour.
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 eight out of nine words matched. The Dead Sea Scrolls present a few restorations, but the core message remains consistent across these witnesses.
יֵבֹ֣שׁוּ יִכְלוּ֮ שֹׂטְנֵ֪י נַ֫פְשִׁ֥י יַֽעֲט֣וּ חֶ֭רְפָּה וּכְלִמָּ֑ה מְ֝בַקְשֵׁ֗י רָעָתִֽי׃
8 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.
יבושו ויכלו [שטני] [נפש׳י] [יעטו] [חרפה] [וכלמה] [מבקשי] [רעת׳י]
1 word on the leather — 1 partly restored, 7 supplied entire by an editor.
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 71:13
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
V-Qal-Imperf-3mp — 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…
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
שָׂטַן (satan) is a verb meaning to act as an adversary or to oppose. It is derived from a primitive root that conveys the idea of attacking or accusing. The entries consistently emphasize its role in opposition, but do not provide specific verse references.
[שָׂטַן] vb. denom. be or act as adversary
base
H7853 שָׂטַן vb. denom. be or act as adversary
7853 satan saw-tan'
a primitive root; to attack, (figuratively) accuse:--(be an)
adversary, resist.
שָׂטַן (sa.tan) — to oppose.
(Qal) to be or act as an adversary, resist, oppose
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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 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
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
עָטָה (atah) is a Hebrew verb meaning to wrap, enwrap, or cover oneself. It can also mean to grasp. The entries indicate that in the Qal form, it refers to actions like wrapping or enveloping, while the Hiphil form involves covering someone with shame. The word appears in contexts related to mourning and physical covering.
עָטָה vb. wrap oneself, enwrap, envelop oneself
Qal
wrap, envelop oneself with sthg.
Hiph. thou hast wrapped shame upon him
H5844a עָטָה wrap oneself, enwrap, envelop oneself H5844b עָטָה grasp
5844 `atah aw-taw'
a primitive root; to wrap, i.e. cover, veil, cloth, or
roll:--array self, be clad, (put a) cover (-ing, self), fill,
put on, X surely, turn aside.
עָטָה (a.tah) — to enwrap.
1) to cover, enwrap, wrap oneself, envelop oneself
1a) (Qal)
1a1) to wrap, envelop oneself
1a2) to cover (the beard in mourning)
1a3) mourner, one who covers (participle)
1b) (Hiphil) to cover, enwrap, envelop
עָטָה (a.tah) — to grasp.
1) to grasp
1a) (Qal) to grasp
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs — Noun common · feminine singular absoluteHNcfsa
כְּלִמָּה (klimmah) refers to concepts of disgrace, reproach, and shame. It encompasses meanings such as insult, dishonor, and ignominy. The word is derived from a root that suggests confusion or dishonor, reflecting a range of negative social perceptions.
כְּלִמָּה n.f. insult, reproach, ignominy
base
H3639 כְּלִמָּה insult, reproach, ignominy
3639 klimmah kel-im-maw'
from 3637; disgrace:--confusion, dishonour, reproach, shame.
see HEBREW for 03637
כְּלִמָּה (ke.lim.mah) — shame.
1) disgrace, reproach, shame, confusion, dishonour, insult, ignominy
1a) insult, reproach
1b) reproach, ignominy
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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
V-Piel — Verb · Piel · participle (active) masculine plural commonHVprmpc
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
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs