Exodus 22:24 — Word Study
WLCוְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים׃ פ
BSAyouʼêth will becomehâyâh▸ [be]
| Greek | English | Parsing |
|---|---|---|
| וְחָרָ֣ה | and it will burn | Verb, Qal, sequential perfect third person masculine singular |
| אַפִּ֔י | anger my | Noun common masculine singular construct, suffix |
| וְהָרַגְתִּ֥י | and I will kill | Verb, Qal, sequential perfect first person common singular |
| אֶתְכֶ֖ם | the object marker you | Particle, suffix |
| בֶּחָ֑רֶב | with the sword | Preposition, noun common feminine singular absolute |
| וְהָי֤וּ | and they will be | Verb, Qal, sequential perfect third person common plural |
| נְשֵׁיכֶם֙ | wives your | Noun common masculine plural construct, suffix |
| אַלְמָנ֔וֹת | widows | Noun common, feminine plural absolute |
| וּבְנֵיכֶ֖ם | and children your | Conjunction, noun common masculine plural construct, suffix |
| יְתֹמִֽים׃ פ | fatherless ones | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My anger will be kindled, and I will kill you with the sword; then your wives will become widows and your children will be fatherless. |
| KJV | And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. |
| ASV | and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. |
| YLT | and Mine anger hath burned, and I have slain you by the sword, and your wives have been widows, and your sons orphans. |
| WEB | and my wrath will grow hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. |
| BBE | And in the heat of my wrath I will put you to death with the sword, so that your wives will be widows and your children without fathers. |
Where they part company is in the rendering of the consequences of God's anger — see How Translations Differ.
The main clause presents God's anger, followed by two consequence clauses detailing the outcomes of that anger.





6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbכֶּסֶף
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 — Exodus 22:24
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 — God's Warning Against Injusticegenerated
Exodus 22:24 is part of a larger discourse on the treatment of the poor and vulnerable in society. God warns that mistreatment will invoke His anger, leading to dire consequences, including death and the resulting orphaning of children and widowhood of wives. This reflects God's concern for justice and His protective stance towards the marginalized.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:23 | For calamity from God terrifies me, and His splendor I cannot overpower. |
| 2 | Psalm 69:24 | Pour out Your wrath upon them, and let Your burning anger overtake them. |
| 3 | Psalm 76:7 | You alone are to be feared. When You are angry, who can stand before You? |
| 4 | Psalm 90:11 | Who knows the power of Your anger? Your wrath matches the fear You are due. |
| 5 | Nahum 1:6 |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָרָה, cha.Rahgenerated
The verb חָרָה (charah) means to burn or be kindled, particularly in the context of anger. It conveys a sense of intense emotion, describing strong feelings such as anger or zeal. The parsing indicates it is in the Qal stem, which is the most common form, expressing a simple action of becoming incensed.
This word is often used to describe God's reactions to injustice or sin, emphasizing the seriousness of His wrath. In this verse, it signifies that God's anger is not merely a fleeting emotion but a burning response to the mistreatment of others.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses kindled to convey the burning anger of God, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The finite verb חָרָה (charah) governs the main clause, indicating God's anger, and it is followed by a series of clauses detailing the consequences of that anger. The structure emphasizes the cause-and-effect relationship between God's anger and the resulting actions.
The sentence is complex, with multiple clauses that describe the actions stemming from God's anger: the killing, the widowhood of wives, and the fatherlessness of children. This layered structure highlights the severity of the consequences.
Septuagint Backgroundgenerated
The Septuagint translates חָרָה as ἀργύριον (silver), which suggests a different interpretative approach, possibly focusing on the value or cost associated with anger and violence. This choice indicates a broader interpretation of the consequences of sin.
This divergence from the Hebrew text reflects the translators' understanding of the implications of God's anger, suggesting that it carries a weighty consequence beyond immediate physical actions.
In plain words — the whole versegenerated
Exodus 22:24 warns that if people mistreat others, God will respond with anger and will bring severe consequences, including death. This will leave wives as widows and children as orphans, emphasizing the importance of treating others justly.
Frequently Asked Questionsgenerated
It means that God will become very angry, leading to serious consequences for those who mistreat others.
God highlights the vulnerability of widows and orphans to emphasize the moral responsibility to protect those who cannot protect themselves.
This verse underscores God's concern for justice and the treatment of the vulnerable, indicating that mistreatment will not go unpunished.
The warning serves as a serious reminder of the consequences of injustice and the importance of treating others with care and respect.
Reflection Questionsgenerated
- What are some ways I can ensure I treat others with fairness and justice?
- How can I be more aware of the needs of the vulnerable in my community?
- In what ways can I respond to anger in a constructive manner rather than allowing it to lead to harm?
- How does understanding God's anger towards injustice shape my actions and attitudes?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 22:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd my wrath shall wax hot,.... Against those that afflict them, being so devoid of humanity, compassion, and tenderness, and so guilty of oppression and injustice, which are aggravated by the
Read John Gill on Exodus 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not afflict any widow, or fatherless child. Ye shall not afflict any widow, or fatherless child , [ lo' (H3808) tª`anuwn (H6031)] - ye shall not afflict or humble.
Read Robert Jamieson on Exodus 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.Ver. 24. Your wives shall be widows.] God delights to punish cruelty in kind, as he did in Agag.
Read John Trapp on Exodus 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersLAWS.(16-31) The remainder of the chapter contains laws which it is impossible to bring under any general head or heads, and which can, therefore, only be regarded as miscellaneous. Moses may have recorded them in the order in which they were delivered to him; or have committed them to writing as they afterwards occurred to his memory.
Read Charles John Ellicott on Exodus 22 →
CambridgeThe Cambridge Bible for Schools and Colleges24. Those who had shewn heartlessness towards widows and orphans will perish in battle (cf. Isaiah 9:17), and their wives and children will become widows and orphans themselves.
Read Cambridge on Exodus 22 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. I will kill you with the sword — Observe here that Jehovah is the governor and judge over all, and will, sooner or later, punish all evildoers and them that forget mercy.
Read Daniel Denison Whedon on Exodus 22 →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
My anger will be kindled, and I will kill you with the sword; then your wives will become widows and your children will be fatherless.
and my wrath will grow hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
My anger will be kindled, and I will kill you with the sword; then your wives will become widows and your children will be fatherless.
and my anger will burn and I will kill you with the sword, and your wives will be widows and your children will be fatherless.
Tyndale line
And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
Then shall my wrath be kindled, and I will kill you with the sword, and your wiues shall be widowes, and your children fatherlesse.
Strictly literal
and my anger shall burn, and I will slay you with the sword; and your wives shall be widows, and your children fatherless.
and Mine anger hath burned, and I have slain you by the sword, and your wives have been widows, and your sons orphans.
and My anger has burned, and I have slain you by the sword, and your wives have been widows, and your sons orphans.
(22:23) My wrath shall wax hot, and I will slay you with the sword; and your wives shall be widows, and your children fatherless.
My anger will burn, and I will kill you with the sword; your wives will become widows, and your children will become fatherless.
From the Latin
And my rage shall be enkindled, and I will strike you with the sword, and your wives shall be widows, and your children fatherless.
Simplified
I will become angry, and I will kill you with the sword. Your wives will become widows and your children will be fatherless.
And in the heat of my wrath I will put you to death with the sword, so that your wives will be widows and your children without fathers.
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 aligns closely with the Septuagint, with nine of the ten words matched. The Samaritan Pentateuch differs in two words, changing the context slightly by using terms related to lending and interest, which shifts the focus from divine anger to social justice in financial dealings.
וְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים׃ פ
9 of the 10 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.
אם כסף תלוה את עמי את עני עמך לא תהיה לו כנשׁא לא תשׂימנו עליו נשׁך
2 words differ from the Masoretic Text: נשׁא (give loan), תשׂימנו (put)
אם כסף תלוה את עמ׳י את עני עמ׳כה לא תהיה [ל׳ו] [כנשה] [לא] [תשימו׳ן] עלי׳ו נשך
10 words on the leather — 2 partly restored, 4 supplied entire by an editor.
[אם] [כסף] [תלוה] [את] [עמ׳י] [את] [העני] [עמ׳ך] [לא] תהיה ל׳ו [כנשה]
2 words on the leather — 10 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 Exodus 22:24
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Hc/Vqq1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — Particle · suffixHTo/Sp2mp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
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
V-Qal-Imperf-2ms — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
HNcmpc/Sp2mp — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
HNcfpa — Noun common · feminine plural absoluteHNcfpa
Widows
To be treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19, etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HC/Ncmpc/Sp2mp — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2mp
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
HNcmpa — Noun common · masculine plural absoluteHNcmpa
