Jeremiah 20:15 — Word Study
WLCאָר֣וּר הָאִ֗ישׁ אֲשֶׁ֨ר בִּשַּׂ֤ר אֶת־ אָבִי֙ לֵאמֹ֔ר יֻֽלַּד־ לְךָ֖ בֵּ֣ן זָכָ֑ר שַׂמֵּ֖חַ שִׂמֳּחָֽהוּ׃
BSACursed beʼârar [utterly doomed, under divine judgment] the manʼîysh [human, male person] whoʼăsher broughtbâsar■ my father {the news}ʼâb [parent, ancestor, tidings, announcement] sayingʼâmar [declaring, proclaiming] A sonzâkâr [male child, descendant] is bornyâlad■ [brought into being, given birth] ◂bringing him great joysâmach [intense, profound, rejoicing, gladness]
| Greek | English | Parsing |
|---|---|---|
| אָר֣וּר | [be] cursed | Verb, Qal, participle (passive) masculine singular |
| הָאִ֗ישׁ | the person | Particle, noun common masculine singular absolute |
| אֲשֶׁ֨ר | who | Particle |
| בִּשַּׂ֤ר | he bore [the] news | Verb, Piel, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אָבִי֙ | father my | Noun common masculine singular construct, suffix |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| יֻֽלַּד־ | he has been born | Verb, Pual, perfect third person masculine singular |
| לְךָ֖ | to you | Preposition, suffix |
| בֵּ֣ן | a son | Noun common, masculine singular absolute |
| זָכָ֑ר | a male | Adj |
| שַׂמֵּ֖חַ | surely | Verb, Piel, infinitive construct common |
| שִׂמֳּחָֽהוּ׃ | he made rejoice him | Verb piel perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cursed be the man who brought my father the news, saying, “A son is born to you,” bringing him great joy. |
| KJV | Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad. |
| ASV | Cursed be the man who brought tidings to my father, saying, A man-child is born unto thee; making him very glad. |
| YLT | Cursed [is] the man who bore tidings [to] my father, saying, 'Born to thee hath been a child — a male,' Making him very glad! |
| WEB | Cursed is the man who brought news to my father, saying, “A boy is born to you,” making him very glad. |
| BBE | A curse on the man who gave the news to my father, saying, You have a male child; making him very glad. |
Where they part company is זָכָ֑ר — see How Translations Differ.
The main clause establishes the curse, with subsequent phrases providing detail about the subject and the action taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַר
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 — Jeremiah 20:15
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 — Jeremiah's Lamentgenerated
Jeremiah 20:15 is part of a lament where the prophet expresses his anguish over his birth. He feels that the announcement of his birth brought nothing but sorrow to his father, and he wishes a curse upon the man who delivered this news. This verse highlights the deep emotional pain Jeremiah associates with his existence and the impact it had on his family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:5 | “Before I formed you in the womb I knew you, and before you were born I set you apart and appointed you as a prophet to the nations.” |
| 2 | Genesis 21:5–6 | Abraham was a hundred years old when his son Isaac was born to him. |
| 3 | Luke 1:14 | He will be a joy and delight to you, and many will rejoice at his birth, |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אָר֣וּר, 'a.Rurgenerated
The word אָרַר ('arar) is a verb meaning to curse, often used in contexts of divine judgment. It indicates a strong wish for harm to come upon someone, reflecting a sense of deep distress and condemnation.
In this verse, the passive participle form emphasizes that the man is not just cursed but is utterly doomed, suggesting a severe consequence for bringing what Jeremiah perceives as devastating news.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cursed to translate אָר֣וּר. The KJV and ASV also use cursed, maintaining the strong sense of condemnation.
Where they part company is in the rendering of זָכָ֑ר. The BSB and others translate it as male child, while the YLT opts for a male, reflecting a slight variation in focus.
Sentence Structuregenerated
The main verb governing the verse is אָר֣וּר, cursed, which sets the tone for the entire statement. It is followed by a noun phrase identifying the subject, הָאִ֗ישׁ, the man, and a relative clause that describes the action he took.
The structure emphasizes the emotional weight of the curse placed upon the man, with the subsequent clauses detailing the action of bringing news and the implications of that news.
Septuagint Backgroundgenerated
In the Septuagint, אָרַר is rendered as ἐπικατάρατος, which carries a similar meaning of being cursed. This choice reflects the translators' understanding of the severity of the curse Jeremiah invokes.
The Greek term suggests a strong condemnation, aligning closely with the Hebrew intent of wishing harm upon the individual responsible for the news.
In plain words — the whole versegenerated
Jeremiah 20:15 expresses a curse upon the man who brought news of his birth to his father, stating that this announcement brought great joy. Jeremiah feels that this news should be met with a curse instead, reflecting his deep sorrow and regret about his existence.
Frequently Asked Questionsgenerated
Jeremiah is expressing his pain over his birth and feels that the man who announced it caused his father joy, which he believes is misplaced given his own suffering.
He associates the man's announcement with his own anguish and the negative impact it had on his life, feeling that it should not have been a cause for celebration.
This phrase highlights the traditional joy associated with the birth of a son, which Jeremiah feels is ironic given his own lament over his existence.
It encapsulates Jeremiah's struggles with his prophetic calling and the emotional turmoil he experienced, often feeling isolated and misunderstood.
Reflection Questionsgenerated
- How does Jeremiah's curse reflect his feelings about his own life and purpose?
- In what ways can we see the impact of our words on others, as seen in this verse?
- What does this passage teach us about the relationship between joy and sorrow?
- How can we reconcile feelings of regret with the joy that others may feel in our lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 20:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] the man who brought tidings to my father,.... The word signifies commonly good tidings, as the news of a child born, and especially a man child, is to its parent.
Read John Gill on Jeremiah 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.
Read Robert Jamieson on Jeremiah 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleParents are usually rejoiced when a son is born to them.
Read Matthew Poole on Jeremiah 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 20:15 Cursed [be] the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.Ver. 15. Cursed be the man.] Let him have a curse for a reward of his so good news. Thus the prophet, in a fit of impatience, carrieth himself as one who, being cut by a surgeon and extremely pained, striketh at and biteth those that hold him; or, like him in the poet, “ Quem non incusavi amens hominum que deumque? ” Aeneid, lib. ii. Surely as the bird in a cage, because pent up, beats herself, so doth the discontented person. Look to it, therefore. Satan thrusteth in upon us sometimes praying, with a cloud of strange passions, such as are ready to gallow us out…
Read John Trapp on Jeremiah 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Making him very glad.—The memory, or rather the thought of that day, the joy of father and another when their child was born (John 16:21) was wanted, as in the irony of destiny, to add the keenest pang to the misery of the present. The “sorrow’s crown of sorrow” was found in remembering happier days. We note the same tenderness turned to bitterness as in Jeremiah 15:10. The day of his birth was to him a day of darkness and not of light.
Read Charles John Ellicott on Jeremiah 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. A man child is born] Borun is to thee a knave child.-Old MS. Bible. This is the old English word for man or servant; and is so used by Wiclif, Revelation 12:5.
Read AdamClarke on Jeremiah 20 →CambridgeThe Cambridge Bible for Schools and Colleges15. “No man of course can curse his father or his mother, so Jeremiah curses the messenger, who brought the joyful news from the women’s quarters.” Du.
Read Cambridge on Jeremiah 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14-18. Cursed be the day, etc. — Violent and unexpected is the contrast of this passage with the preceding.
Read Daniel Denison Whedon on Jeremiah 20 →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
Cursed be the man who brought my father the news, saying, “A son is born to you,” bringing him great joy.
Cursed is the man who brought news to my father, saying, “A boy is born to you,” making him very glad.
Cursed be the man who brought my father the news, saying, “A son is born to you,” bringing him great joy.
Cursed be the man who made my father very glad when he brought him the news that a baby boy had been born to him!
Tyndale line
Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
Cursed be the man who brought tidings to my father, saying, A man-child is born unto thee; making him very glad.
Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
Cursed be the man who brought tidings to my father, saying, A male child is born to thee; making him very glad.
Cursed be the man, that shewed my father, saying, A man child is borne vnto thee, and comforted him.
Strictly literal
Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad!
Cursed [is] the man who bore tidings [to] my father, saying, 'Born to thee hath been a child — a male,' Making him very glad!
Cursed [is] the man who bore tidings [to] my father, || Saying, “A male child has been born to you,” || Making him very glad!
Cursed be the man who brought tidings to my father, saying, A man-child is born unto thee. How very glad did he make him!
Let the man who informed my father be cursed, the one who said, 'A male child has been born to you,' causing great joy.
From the Latin
Cursed be the man that brought the tidings to my father, saying: A man child is born to thee: and made him greatly rejoice.
Simplified
May the man be cursed who brought my father the news that made him really happy, saying, “You have a son.”
A curse on the man who gave the news to my father, saying, You have a male child; making him very glad.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on most of the wording in this verse, though the Septuagint's structure differs. The Dead Sea Scrolls contain partial restorations, indicating some variations in preservation but aligning with the overall sentiment of the curse.
אָר֣וּר הָאִ֗ישׁ אֲשֶׁ֨ר בִּשַּׂ֤ר אֶת־ אָבִי֙ לֵאמֹ֔ר יֻֽלַּד־ לְךָ֖ בֵּ֣ן זָכָ֑ר שַׂמֵּ֖חַ שִׂמֳּחָֽהוּ׃
10 of the 13 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.
ארור האיש [אשר] בשר את אב׳י [לאמר] [ילד] [ל׳ך] [בן] [זכר] [שמח] [שמח׳הו]
3 words on the leather — 2 partly restored, 8 supplied entire by an editor.
[ארור] [האיש] [אשר] [בשר] [את] [אב׳י] לאמר
7 words of the verse are on this fragment — 1 partly restored, 6 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 Jeremiah 20:15
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.
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
בָּשַׂר (basar) is a Hebrew verb meaning to bear or announce good tidings. It conveys the idea of bringing cheerful news and includes nuances of preaching or publishing glad news. The entries suggest it can also mean to receive good news, particularly in the Hithpael form. No significant disagreements among lexicons are noted.
[בָּשַׂר] vb. bear tidings
Pi.
gladden with good tidings
bear tidings
herald as glad tidings
Hithp. receive good tidings
base
H1319 [בָּשַׂר] bear tidings . . gladden with good tidings
. bear tidings
. herald as glad tidings
. receive good tidings
1319 basar baw-sar'
a primitive root; properly, to be fresh, i.e. full (rosy,
(figuratively) cheerful); to announce (glad news):--messenger,
preach, publish, shew forth, (bear, bring, carry, preach,
good, tell good) tidings.
בָּשַׂר (ba.sar) — to bear tidings.
1) to bear news, bear tidings, publish, preach, show forth
1a) (Piel)
1a1) to gladden with good news
1a2) to bear news
1a3) to announce (salvation) as good news, preach
1b) (Hithpael) to receive good news
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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)
HTo — ParticleHTo
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
See BORN.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVpp3ms/Sp3ms — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp3ms