Psalms 89:41 — Word Study
WLCשַׁ֭סֻּהוּ כָּל־ עֹ֣בְרֵי דָ֑רֶךְ הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃
BSAAllkôl [every single one, everyone who passes]
| Greek | English | Parsing |
|---|---|---|
| שַׁ֭סֻּהוּ | they have plundered him | Verb qal perfect third person common plural, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| עֹ֣בְרֵי | [those who] pass by of | Verb, Qal, participle (active) masculine plural common |
| דָ֑רֶךְ | [the] road | Noun common, both singular absolute |
| הָיָ֥ה | he has become | Verb, Qal, perfect third person masculine singular |
| חֶ֝רְפָּ֗ה | a reproach | Noun common, feminine singular absolute |
| לִשְׁכֵנָֽיו׃ | to neighbors his | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All who pass by plunder him; he has become a reproach to his neighbors. |
| KJV | All that pass by the way spoil him: he is a reproach to his neighbours. |
| ASV | All that pass by the way rob him: He is become a reproach to his neighbors. |
| YLT | Spoiled him have all passing by the way, He hath been a reproach to his neighbours, |
| WEB | All who pass by the way rob him. He has become a reproach to his neighbors. |
| BBE | All those who come by take away his goods; he is laughed at by his neighbours. |
Where they part company is שַׁ֭סֻּהוּ — see How Translations Differ.
The main clause is followed by a description of the subject's state, illustrating the impact of the action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 89:41
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 — The Lament of the Psalmistgenerated
Psalm 89:41 expresses the psalmist's grief as he observes that all who pass by have plundered him, indicating a loss of dignity and respect. This verse captures the pain of being mocked and ridiculed by those around him, reflecting a broader theme of vulnerability and shame in the face of adversity. The surrounding verses provide context for this lament, highlighting the destruction of defenses and the triumph of enemies, as seen in Psalm 89:40 and Psalm 89:42.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 44:10–14 | You have made us retreat from the foe, and those who hate us have plundered us. |
| 2 | Psalm 80:13 | The boar from the forest ravages it, and the creatures of the field feed upon it. |
| 3 | Isaiah 10:6 | I will send him against a godless nation; I will dispatch him against a people destined for My rage, to take spoils and seize plunder, and to trample them down like clay in the streets. |
| 4 | Jeremiah 50:17 | Israel is a scattered flock, chased away by lions. The first to devour him was the king of Assyria; the last to crush his bones was Nebuchadnezzar king of Babylon.” |
| 5 | Psalm 74:10 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שַׁ֭סֻּהוּ, su.hugenerated
The verb שַׁסֻּהוּ (shasuh) is a perfect form indicating completed action — they have plundered him. This word conveys the act of taking away someone’s possessions, often through force, and is associated with the actions of enemies. It reflects a state of vulnerability where the subject is left without defense or resources.
The root שָׁסַס (shacac) emphasizes the act of plundering, and its usage in contexts like battle underscores the severity of the action. The psalmist uses this term to express the depth of his humiliation and loss.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שַׁ֭סֻּהוּ governs the main clause, indicating the action of plundering, while the rest of the sentence describes the subject's state as a reproach. The structure emphasizes the psalmist's loss and the surrounding shame.
The sentence follows a straightforward order, with the subject being those who pass by, the action of plundering, and the resulting state of reproach, emphasizing the sequence of events leading to the psalmist's disgrace.
Septuagint Backgroundgenerated
The Septuagint translates שַׁ֭סֻּהוּ with the Greek word πάντας (pantas), meaning 'all'. This choice retains the universality of the action, indicating that every passerby is involved in the plundering, similar to the Hebrew context.
This translation choice shows a commitment to the collective nature of the action, emphasizing the overwhelming sense of loss faced by the psalmist.
In plain words — the whole versegenerated
Psalm 89:41 states that all who pass by have plundered the subject, leading to a state of shame and mockery among his neighbors. This verse highlights the feelings of loss and disgrace experienced by the psalmist.
Frequently Asked Questionsgenerated
This indicates that those who see the psalmist have taken advantage of his vulnerability, robbing him of dignity and resources.
He has become a source of mockery due to his misfortunes, which are visible to those around him.
This verse reflects the themes of loss, vulnerability, and the consequences of being forsaken, which run throughout the psalm.
The psalmist's experience teaches us about the reality of suffering and the importance of seeking God's help in times of distress.
Reflection Questionsgenerated
- In what ways have I felt plundered or taken advantage of in my own life?
- How can I support those around me who are experiencing shame or mockery?
- What does it mean for me to be a good neighbor to those who are suffering?
- How can I find hope in my own times of distress, as the psalmist does?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this psalm to illustrate themes of suffering and redemption, as seen in Augustine's commentary.
Even David himself knew this. Consider his words; "You have rejected and brought him down to nothing." Where then is Your promise? "You have put off Your Anointed." This expression cheers us,Early Church Fathers on Psalms 89 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 89:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll that pass by the way spoil him,.... His church, his members, which are himself, when made havoc of by their persecutors, and they took joyfully the spoiling of their goods, Hebrews 10:34, so the
Read John Gill on Psalms 89 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou hast cast off and abhorred, thou hast been wroth with thine anointed. -The people of the covenant contrast the sad state of things actually with what the covenant seemed to promise. Similarly in Psalms 44:9. Verse 38.
Read Robert Jamieson on Psalms 89 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn object of their scorn and reproach. Is this the anointed of the Lord? Is this the everlasting family and kingdom?
Read Matthew Poole on Psalms 89 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 89:41 All that pass by the way spoil him: he is a reproach to his neighbours.Ver. 41. All that pass by the way spoil him] They rob and rifle him: such havoc was made by Shisbak, and is still by the Church’ s enemies, Hebrews 10:34. He is a reproach to his neighbours] Who now look upon him as a king of clouts, and ask, Where is his invincible majesty?
Read John Trapp on Psalms 89 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 41. All that pass by the way spoil him.] The land is in the condition of a vineyard, the hedge of which is broken down, so that they who pass by may pull the grapes, and dismantle or tear down the vines. The Chaldeans and the Assyrians began the ravage; the Samaritans on the one hand, and the Idumeans on the other, have completed it.
Read AdamClarke on Psalms 89 →
CambridgeThe Cambridge Bible for Schools and Colleges41. The first line from Psalms 80:12, with the substitution of spoil for pluck: the second from Psalms 79:4; cp. Psalms 44:13. The ‘neighbours’ are surrounding nations, once tributary to Israel.
Read Cambridge on Psalms 89 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll that pass by the way spoil him - The sentiment here is substantially the same as in Psalms 80:12. See the notes at that place.
Read Albert Barnes on Psalms 89 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. All that pass by the way spoil him—So destitute is he of either military defences or protective government, that even the casual traveller, as he goes along, makes free plunder of his substance.
Read Daniel Denison Whedon on Psalms 89 →The verse in English, compared — 16 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 who pass by plunder him; he has become a reproach to his neighbors.
All who pass by the way rob him. He has become a reproach to his neighbors.
All who pass by plunder him; he has become a reproach to his neighbors.
All who pass by have robbed him; he has become an object of disdain to his neighbors.
Tyndale line
All that pass by the way spoil him: he is a reproach to his neighbours.
All that pass by the way rob him: He is become a reproach to his neighbors.
All that pass by the way spoil him: he is become a reproach to his neighbours.
All that pass by the way plunder him: he is a reproach to his neighbors.
All that goe by the way, spoyle him: he is a rebuke vnto his neighbours.
Strictly literal
All that pass by the way plunder him; he is become a reproach to his neighbours.
Spoiled him have all passing by the way, He hath been a reproach to his neighbours,
Everyone passing by the way has spoiled him, || He has been a reproach to his neighbors,
(89:42) All that pass by the way plunder him: he is become a reproach to his neighbors.
All who pass by have robbed him. He has become an object of disgust to his neighbors.
Simplified
Everyone who passes by has robbed him; he has become an object of mockery to the nations nearby.
All those who come by take away his goods; he is laughed at by his neighbours.
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 שַׁ֭סֻּהוּ כָּל־ עֹ֣בְרֵי דָ֑רֶךְ הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃, which aligns closely with the Septuagint, where six of the seven words match. This consistency indicates a strong agreement between the two texts on the core message of plunder and reproach.
שַׁ֭סֻּהוּ כָּל־ עֹ֣בְרֵי דָ֑רֶךְ הָיָ֥ה חֶ֝רְפָּ֗ה לִשְׁכֵנָֽיו׃
6 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 89:41
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.
שָׁסַס (shacac) is a primitive root meaning to plunder or spoil. It appears in the Qal form as 'to plunder' and in the Niphal form as 'to be plundered.' The entries indicate a focus on the act of plundering and its passive form, with a connection to another word, שָׁאַס (sha.as), meaning 'to spoil.'
[שָׁסַס] vb. id. [שָׁסָה]
Qal they have plundered him
Niph. be plundered
base
H8155 [שָׁסַס] id. [שָׁסָה]
8155 shacac shaw-sas'
a primitive root; to plunder:--rifle, spoil.
שָׁסַס (sha.sas) — to plunder.
1) to plunder, spoil
1a) (Qal) to plunder
1b) (Niphal) to be plundered, be rifled
Also means: sha.as (שָׁאַס "to spoil" H7601)
HVqp3cp/Sp3ms — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3ms
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)
N-ms — 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).
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
HVqrmpc — 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…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
HNcbsa — Noun common · both singular absoluteHNcbsa
Road
(1 Sam. 27:10; R.V., “raid”), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of "raid" or "inroad." Where a travelled road is meant "path" or "way" is used, since the eastern roads are more like our paths.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
be-kum':
(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare Mt 18:3 with De 27:9.
(2) For what is fitting, suitable, proper, in New Testament: "prepei" (Mt 3:15; Eph 5:3; 1Ti 2:10); in Old Testament, na'awah, na'ah, Ps 93:5: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (1Th 4:12), i.e. in a way that is consistent with your profession.
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)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
שָׁכֵן (sha.khen) refers to an inhabitant or neighbor, derived from the root word for dwelling. It encompasses meanings related to residency and proximity, indicating a fellow citizen or someone living nearby.
שָׁכֵן adj. inhabitant, neighbor
base
H7934 שָׁכֵן inhabitant, neighbor
7934 shaken shaw-kane'
from 7931; a resident; by extension, a
fellow-citizen:--inhabitant, neighbour, nigh.
see HEBREW for 07931
שָׁכֵן (sha.khen) — neighboring.
1) inhabitant, neighbour
1a) inhabitant
1b) neighbour
HR/Ncmpc/Sp3ms — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
