Lexical Summary
chacad: To be kind, to show mercy, to act with loyalty
Original Word:חָסַד
Part of Speech:Verb
Transliteration:chacad
Pronunciation:khaw-sad'
Phonetic Spelling:(khaw-sad')
KJV: shew self merciful, put to shame
Word Origin:[a primitive root]
1. (properly) perhaps to bow (the neck only in courtesy to an equal), i.e. to be kind
2. (by euphemism, but rarely) to reprove
Strong's Exhaustive Concordance
show self merciful, put to shame
A primitive root; properly, perhaps to bow (the neck only (comparechanan) in courtesy to an equal), i.e. To be kind; also (by euphem. (comparebarak), but rarely) to reprove -- shew self merciful, put to shame.
see HEBREWchanan
see HEBREWbarak
Brown-Driver-Briggs
I. [] (Late Hebrew in derivatives
pious; Aramaic
be kind, mild (then
beg), chiefly in derivatives etc.; compare perhaps Arabic
usually plural
they assembled, followed by
they combined for him, and took pains to shew him courtesy Lane
574c, also RS
Proph. iv. n. 9 (and Schu AE see in Thes); > Thes and others Find primary meaning in
eager zeal or
desire ("" ), whence develop
kindness (as above), and
envy, Arabic
,
envy (verb & noun), Aramaic
be put to shame,
,
reproach, revile, v, II.) — only
Imperfectthou shewest thyself kind2 Samuel 22:26 =Psalm 18:26. — On
Proverbs 25:10 see II. .
II. [] (Aramaism, see RSProph. iv, n. 9; Aramaicbe put to shame,
,reproach, revile; ,
shame, reproach, often in for ); — only
ImperfectProverbs 25:10lest he reproach thee, expose thee to shame.
Topical Lexicon
Root Idea and Semantic Rangeחָסַד (ḥāsad) is the verbal counterpart to the well-known noun חֶסֶד (ḥésed, “steadfast love” or “lovingkindness”). As a verb it highlights the active display of covenant loyalty—either shown or withdrawn. The paucity of occurrences sharpens its focus: when ḥāsad appears, Scripture is accenting an intentional act that confirms or denies the bonds of covenant faithfulness.
Occurrences in Scripture
1.2 Samuel 22:26
2.Psalm 18:25 (a verbatim parallel to the Samuel text)
3.Proverbs 25:10
The first two passages present a positive, reciprocal sense: the Lord mirrors faithful conduct. The third introduces a warning of public disgrace when such fidelity is violated.
Divine Reciprocity in Covenant Relationship (2 Samuel 22:26;Psalm 18:25)
“To the faithful You show Yourself faithful” (2 Samuel 22:26). David’s victory song—and its liturgical echo inPsalm 18—sets ḥāsad within a four-line pattern that reveals how the Lord responds to human character. The verb underscores that God’s faithfulness is not abstract; it is an enacted response. Those who live out covenant loyalty experience Yahweh’s corresponding loyalty. This reciprocal principle undergirds the theology of reward and retribution found throughout the Old Testament (compareExodus 34:6–7;Deuteronomy 7:9).
By using ḥāsad instead of the more common nouns, the text stresses God’s dynamic engagement. He “does” loyalty; He is not merely “full” of loyalty. The covenant is therefore relational and experiential, not merely legal.
Violation and Public Shame (Proverbs 25:10)
“Lest the one who hears you disgrace you, and your infamy never depart.” The proverb warns against betraying a confidence. Here ḥāsad takes a negative turn: the uncovering of another’s secret is an act of covenant breach that invites social humiliation. The shame expressed by the verb represents the antithesis of steadfast love; betrayal unravels the fabric of community that חֶסֶד is meant to weave. Thus ḥāsad can describe both the honoring and the dishonoring of covenant ties, depending on context.
Historical and Theological Significance
1. Covenant Ethic: In the Ancient Near East political treaties promised reciprocal obligations. Scripture elevates that concept: loyalty is not merely political but moral and spiritual.
2. Liturgical Use: David’s song became part of Israel’s worship. Every recitation reminded the nation that their King’s victories—and their own well-being—depended on lived fidelity.
3. Wisdom Instruction: Proverbs brings the same principle into daily relationships, showing that covenant loyalty governs not only vertical God-human relations but horizontal neighbor-to-neighbor conduct.
Christological Trajectory
The Gospel writers portray Jesus as the perfect embodiment of covenant loyalty (Luke 22:20;John 13:1). While ḥāsad itself is not used in the Greek New Testament, its substance appears in terms such as ἔλεος (mercy) and πίστις (faithfulness). In Jesus the reciprocal pattern of2 Samuel 22:26 reaches its climax: He remains faithful even when His people prove faithless (2 Timothy 2:13), securing everlasting chesed for all who trust Him.
Pastoral Application
• Assurance: Believers who walk in integrity may rely on the Lord to act loyally toward them.
• Accountability: Breach of confidence and other covenant violations invite disgrace; repentance and restitution restore fellowship.
• Community Life: Congregational relationships thrive when members actively “do ḥāsad,” mirroring God’s faithfulness in practical care, confidentiality, and perseverance.
Intertextual Connections
•Psalm 103:17—links God’s steadfast love with those who “keep His covenant,” echoing the verb’s emphasis on active loyalty.
•Hosea 6:6—“I desire mercy [ḥésed], not sacrifice”; the prophetic call presupposes the verb’s action: God’s people must enact what He Himself practices.
•Matthew 5:7—“Blessed are the merciful, for they will be shown mercy,” recasts the reciprocity of ḥāsad in Kingdom terms.
Summary
חָסַד depicts covenant loyalty in motion. Whether God rewarding faithfulness or society shaming betrayal, the verb reminds readers that steadfast love is never static; it is lived, witnessed, and reciprocated. The call to “do ḥāsad” remains integral to biblical faith and Christian ministry.
Forms and Transliterations
יְחַסֶּדְךָ֥ יחסדך תִּתְחַסָּ֑ד תתחסד tiṯ·ḥas·sāḏ titchasSad tiṯḥassāḏ yə·ḥas·seḏ·ḵā yechassedCha yəḥasseḏḵā
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