Lamentations 3:33 — Word Study
WLCכִּ֣י לֹ֤א עִנָּה֙ מִלִּבּ֔וֹ וַיַּגֶּ֖ה בְנֵי־ אִֽישׁ׃ ס
BSAForkîy He does notlôʼ [has no pleasure in] willinglylêb afflictʻânâh■ [trouble, cause grief] or grieveyâgâh▸ [suffer, cause sadness] the sonsbên [children, descendants] of menʼîysh [human beings, mankind]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לֹ֤א | not | Particle |
| עִנָּה֙ | he has afflicted | Verb, Piel, perfect third person masculine singular |
| מִלִּבּ֔וֹ | from heart his | Preposition, noun common masculine singular construct, suffix |
| וַיַּגֶּ֖ה | and he has grieved | Verb, Piel, sequential imperfect third person masculine singular |
| בְנֵי־ | [the] children of | Noun common, masculine plural construct |
| אִֽישׁ׃ ס | a man | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He does not willingly afflict or grieve the sons of men. |
| KJV | For he doth not afflict willingly nor grieve the children of men. |
| ASV | For he doth not afflict willingly, nor grieve the children of men. |
| YLT | For He hath not afflicted with His heart, Nor doth He grieve the sons of men. |
| WEB | For he does not afflict willingly, nor grieve the children of men. |
| BBE | For he has no pleasure in troubling and causing grief to the children of men. |
Where they part company is in the interpretation of God's willingness to afflict — see How Translations Differ.
The main clause is clear and direct, followed by phrases that further explain the nature of God's actions and intentions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 — Lamentations 3:33
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 Peoplegenerated
Lamentations 3:33 reflects on the nature of God, emphasizing that He does not desire to inflict suffering on humanity. This verse is part of a larger passage that acknowledges God's compassion even amid grief. It serves as a reminder that while suffering may occur, it is not God's will to cause pain without purpose, as seen in the surrounding verses that discuss His mercy and justice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 28:21 | For the LORD will rise up as at Mount Perazim. He will rouse Himself as in the Valley of Gibeon, to do His work, His strange work, and to perform His task, His disturbing task. |
| 2 | Ezekiel 18:32 | For I take no pleasure in anyone’s death, declares the Lord GOD. So repent and live! |
| 3 | Ezekiel 33:11 | Say to them: ‘As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?’ |
| 4 | Hebrews 12:9–10 | Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָנָה, 'i.Nahgenerated
The verb עָנָה (anah) is in the Piel stem, indicating an active form of affliction. It is used here in the perfect tense, showing a completed action — that God does not engage in affliction willingly. The root conveys a sense of being occupied or humbled, and in this context, it highlights God's character as one who does not take pleasure in causing distress.
This word is significant in understanding the relationship between God and humanity, as it suggests that while suffering may occur, it is not a reflection of God's desires or intentions. Instead, it points to a God who is compassionate and merciful, aligning with the broader themes of Lamentations.
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 עִנָּה (anah) governs the main clause, with the negation לֹא (lo') emphasizing the absence of willingness to afflict. The structure is straightforward, with the main clause clearly stating God's position, followed by the phrase detailing the source of grief.
The syntax highlights God's character by placing the verb at the center of the sentence, making it clear that His nature is not to cause suffering. The following phrases elaborate on the subjects affected, specifically the 'sons of men,' indicating a broad concern for humanity.
Septuagint Backgroundgenerated
The Septuagint translates עָנָה as ἀπεκρίθη (apekrithē), which means 'to respond' or 'to answer.' This choice suggests an interpretation that emphasizes God's active role in responding to human suffering rather than merely afflicting them. It subtly shifts the focus from God as the source of grief to God as the one who hears and responds to human plight.
The translation reflects a broader understanding of God's relationship with humanity, suggesting that while He does not willingly afflict, He is still engaged in the lives of those who suffer.
In plain words — the whole versegenerated
Lamentations 3:33 tells us that God does not take pleasure in causing pain or sorrow to humanity. This verse emphasizes His compassionate nature, reminding us that while suffering may happen, it is not His desire to inflict grief on His creation.
Frequently Asked Questionsgenerated
It means that God does not take pleasure in causing suffering or grief to people; His nature is compassionate.
This verse is part of a lament that acknowledges God's mercy and justice, emphasizing that He shows compassion even when grief occurs.
This phrase refers to all humanity, indicating that God's compassion extends to everyone, not just a select few.
It reassures us that God does not desire our pain and is compassionate towards our struggles, offering hope in difficult times.
Reflection Questionsgenerated
- How can I remind myself of God's compassion during difficult times?
- In what ways can I reflect God's mercy to others who are suffering?
- How does understanding God's character as compassionate change my perspective on my own pain?
- What are some practical steps I can take to support those who are grieving?
The early church on this verse — how the Fathers read it
Thomas Aquinas comments on God's mercy in relation to punishment, drawing from this verse to illustrate that God does not punish forever.
The divine mercy regarding relaxation of punishments is displayed. So first is considered an absolution from penalities: "For the Lord will not cast off forever". Since, the Lord does not forever punish.Early Church Fathers on Lamentations 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he doth not afflict willingly,.... Or, "from his heart" (e); he does afflict; for all afflictions are from God, but they do not come from the mere motion of his heart, or are the effects of his
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the Lord will not cast off for ever: The Lord will not cast off forever. True repentance is never without hope (Psalms 94:14). Verse 32.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the Hebrew it is, he doth not afflict from his heart, that is, with pleasure and delight; or (which seemeth the best sense to me) not from his own mere motion without a cause given him from the persons afflicted. Hence judgment is called God’ s strange work. Showing mercy is his proper natural work, which floweth from himself without any cause in the creature. Judgment is his strange work, to which he never proceedeth but when provoked, and as it were forced from the creature, whence it followeth that he cannot delight in it.
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:33 For he doth not afflict willingly nor grieve the children of men.Ver. 33. For he doth not afflict willingly.] Heb., From the heart. Non nisi coactus, as that emperor said when he sealed a writ for execution of a condenmed person: I would not do it but upon necessity. It goeth as much against the heart with God as it can do against the hair with us: “ Ille dolet quoties cogitur esse ferox. ” Non est Deo volupe, proprium, aut per se intentum. Poenas dat dum poenas exigit. - Sen. de Augusto. Iustis etiam suppliciis illacrymavit et ingemuit. - De Vespasiano Suetonius.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) Not . . . willingly.—Literally, not from the heart, as being the centre of volition as well as emotion
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. For he doth not afflict willingly] It is no pleasure to God to afflict men. He takes no delight in our pain and misery: yet, like a tender and intelligent parent, he uses the rod; not to gratify himself, but to profit and save us.
Read AdamClarke on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges33. willingly] lit. as mg. from his heart.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31-33. As the three members of the division commencing with the 25th verse all begin with the adjective “good,” so the following three verses contain exhortations based on these; and in these three
Read Daniel Denison Whedon on Lamentations 3 →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
For He does not willingly afflict or grieve the sons of men.
For he does not afflict willingly, nor grieve the children of men.
For He does not willingly afflict or grieve the sons of men.
For he is not predisposed to afflict or to grieve people.
Tyndale line
For he doth not afflict willingly nor grieve the children of men.
For he doth not afflict willingly, nor grieve the children of men.
For he doth not afflict willingly, nor grieve the children of men.
For he doth not afflict willingly nor grieve the children of men.
For he doeth not punish willingly, nor afflict the children of men,
Strictly literal
for he doth not willingly afflict or grieve the children of men.
For He hath not afflicted with His heart, Nor doth He grieve the sons of men.
For He has not afflicted with His heart, || Nor does He grieve the sons of men.
For he doth not afflict of his own will, and aggrieve the children of men.
For he does not afflict from his heart or torment the children of mankind.
From the Latin
Caph. For he hath not willingly afflicted, nor cast off the children of men.
Simplified
For he doesn't willingly hurt people, or cause them grief.
For he has no pleasure in troubling and causing grief to the children of men.
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 in their wording, with all seven words matched. This consistency indicates a shared understanding of the verse's meaning across these ancient texts, affirming the portrayal of God as one who does not take pleasure in causing pain.
כִּ֣י לֹ֤א עִנָּה֙ מִלִּבּ֔וֹ וַיַּגֶּ֖ה בְנֵי־ אִֽישׁ׃ ס
7 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 Lamentations 3:33
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
יָגָה (yagah) is a Hebrew verb meaning to suffer or grieve. It encompasses various forms, including causing grief (Hiphil), grieving (Niphal), and to grieve (Piel). The entries consistently emphasize the themes of affliction and sorrow, with no significant disagreement among the lexicons.
[יָגָה] vb. suffer
Niph. grieved
Pi. grieve
Hiph. cause grief or sorrow
base
H3013 יָגָה suffer . grieved
. grieve
. cause grief or sorrow
3013 yagah yaw-gaw'
a primitive root; to grieve:--afflict, cause grief, grieve,
sorrowful, vex.
יָגָה (ya.gah) — to suffer.
1) to afflict, grieve, suffer, cause grief
1a) (Niphal) grieved, grieving (participle)
1b) (Piel) to grieve
1c) (Hiphil) to cause grief, cause sorrow
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."