Numbers 24:3 — Word Study
WLCוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃
BSAand he lifted upnâsâʼ▸ [raised, took up] an oraclemâshâl [proverb, utterance] sayingʼâmar▸ [This is] the prophecynᵉʼum [declaration, word] of BalaamBilʻâm [the prophet] sonbên of BeorBᵉʻôwr [the father of the prophet] the prophecynᵉʼum [utterance, message] of a mangeber [great man] whose eyesʻayin [sight, vision] are openshâtham [unveiled, revealed]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשָּׂ֥א | and he lifted up | Verb, Qal, sequential imperfect third person masculine singular |
| מְשָׁל֖וֹ | oracle his | Noun common masculine singular construct, suffix |
| וַיֹּאמַ֑ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| נְאֻ֤ם | [the] utterance of | Noun common, masculine singular construct |
| בִּלְעָם֙ | Balaam | Noun proper masculine |
| בְּנ֣וֹ | son his | Noun common masculine singular construct, suffix |
| בְעֹ֔ר | Beor | Noun proper masculine |
| וּנְאֻ֥ם | and [the] utterance of | Conjunction, noun common masculine singular construct |
| הַגֶּ֖בֶר | the man | Particle, noun common masculine singular absolute |
| שְׁתֻ֥ם | opened of | Noun common, masculine singular construct |
| הָעָֽיִן׃ | the eye | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open, |
| KJV | And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: |
| ASV | And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith; |
| YLT | and he taketh up his simile, and saith: 'An affirmation of Balaam son of Beor — And an affirmation of the man whose eyes are shut — |
| WEB | He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says; |
| BBE | And moved by the spirit, he said, These are the words of Balaam, son of Beor, the words of the man whose eyes are open: |
Where they part company is מְשָׁל — see How Translations Differ.
The main clause introduces Balaam's action, followed by a direct quotation that elaborates on the content of the oracle.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Numbers 24:3
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 Prophecy of Balaamgenerated
Numbers 24:3 presents Balaam, a prophet, as he delivers a significant oracle about Israel. This passage is part of a larger narrative where Balaam, despite being summoned to curse Israel, ends up blessing them through God's inspiration. His role highlights the theme of divine intervention and the power of prophetic words, as he articulates a message that reflects God's intentions for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:7–18 | And Balaam lifted up an oracle, saying: “Balak brought me from Aram, the king of Moab from the mountains of the east. ‘Come,’ he said, ‘put a curse on Jacob for me; come and denounce Israel!’ |
| 2 | Numbers 24:4–16 | the prophecy of one who hears the words of God, who sees a vision from the Almighty, who bows down with eyes wide open: |
| 3 | Numbers 22:31 | Then the LORD opened Balaam’s eyes, and he saw the angel of the LORD standing in the road with a drawn sword in his hand. And Balaam bowed low and fell facedown. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מְשָׁל, me.sha.Logenerated
The word מְשָׁל (mashal) refers to a proverb or utterance, often conveying wisdom or insight. In this context, it describes Balaam's oracle, which is a profound statement reflecting his prophetic role. The noun is in the construct state, indicating it is an utterance belonging to Balaam, emphasizing the personal nature of the message.
This term is commonly found in Hebrew wisdom literature, suggesting a deeper meaning behind Balaam's words as they serve not just as a statement but as a teaching or moral lesson, typical of proverbs.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree that the term מְשָׁל is rendered as oracle in the BSB, KJV, ASV, and others, maintaining the sense of a prophetic utterance.
Sentence Structuregenerated
The finite verbs יִּשָּׂא (he lifted up) and יֹּאמַר (he said) govern the main actions of the verse. The structure emphasizes the sequential nature of Balaam's actions: first, he lifts up the oracle, and then he articulates it.
The sentence flows with a clear progression from the act of lifting to the act of speaking, reflecting the importance of both actions in delivering the prophetic message.
Septuagint Backgroundgenerated
The Septuagint translates יִּשָּׂא as ἀναλαβὼν, which means 'having taken up,' emphasizing the act of raising the oracle. This choice suggests a focus on the physical act of lifting the message, aligning with the Hebrew meaning.
For מְשָׁל, the translation αὐτοῦ indicates possession, reinforcing that this oracle is Balaam's own declaration, thus maintaining the personal connection to the prophetic message.
In plain words — the whole versegenerated
Numbers 24:3 shows Balaam, a prophet, lifting up an oracle and declaring a message about himself and his vision. This passage highlights the significant role of prophetic words and Balaam's unique insight as he speaks about the people of Israel.
Frequently Asked Questionsgenerated
Balaam's oracle signifies a prophetic declaration that reveals God's intentions for Israel, emphasizing the importance of his role as a prophet.
Balaam is significant because he was called to curse Israel but ended up blessing them, showcasing the power of God's will over human intentions.
The term 'oracle' implies a divine message or revelation, often delivered through a prophet, indicating the seriousness and authority of Balaam's words.
Balaam's vision is integral to his prophetic message, as it provides insight into God's plans and purposes for Israel, which he articulates in his oracle.
Reflection Questionsgenerated
- What can we learn from Balaam's willingness to speak God's words, even when it contradicted his initial intentions?
- How does understanding the role of prophecy enhance our view of God's communication with His people?
- In what ways can we apply the wisdom found in Balaam's oracle to our own lives?
- What does Balaam's story teach us about the importance of listening to God's voice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 24:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he took up his parable,.... His parable of prophecy, as the Targums, his prophetic speech, which, with a loud voice, he expressed in the hearing of Balak and his nobles: and said, Balaam the son
Read John Gill on Numbers 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: Balaam the son of Beor hath said - `Balaam the son of Beor prophesies, And the man,
Read Robert Jamieson on Numbers 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe eyes, either, 1. Of his body, as in the following verse; or, 2. Of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called seers, . He implies that before he was blind and stupid, having eyes, but not seeing nor understanding. Some render the words having his eyes shut, as the Hebrew verb satham signifies, the letters schin and samech being frequently exchanged; and so the meaning is, that he received this revelation either in a dream, when men’ s eyes are simply shut; or in an ecstasy or trance, when men’ s eyes, though open, are in a manner shut, to wit, as to the use and exercise of them.
Read Matthew Poole on Numbers 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 24:3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:Ver. 3. Whose eyes are open.] And therefore can speak it of a certainty: for what is more sure than sight? q.d., Israel shall be blessed, and I will stand to it. He is blessed, "yea, and he shall be blessed."
Read John Trapp on Numbers 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Balaam the son of Beor hath said.—The Hebrew word (neum) is imperfectly rendered by hath said. It is the word which is commonly used in the prophetical books of Scripture to denote a Divine saying, and is rarely used when a human author is named. It occurs in the Pentateuch only in Genesis 22:16, Numbers 14:28, and in this chapter, where it is found in Numbers 24:3-4; Numbers 24:15-16. The man whose eyes are open.—There is great diversity of opinion respecting the meaning of the word which is here rendered open, and which, as it is here written, occurs in no other place. If shatham is identified with satham, it means to close, not to open. The meaning, however, of this verse is…
Read Charles John Ellicott on Numbers 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He took up his parable] His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were. The man whose eyes are open] I believe the original שתם shethum, should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, גלה galah, which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we…
Read AdamClarke on Numbers 24 →CambridgeThe Cambridge Bible for Schools and Colleges3–9. Balaam’s first prophetic message. In its present form this consists of nine couplets and two triplets. But the text has undergone corruption, and perhaps there were originally eleven couplets.
Read Cambridge on Numbers 24 →Albert Barnes1798–1870Barnes' Notes on the BibleWhose eyes are open - i. e., opened in inward vision, to discern things that were hidden from ordinary beholders.
Read Albert Barnes on Numbers 24 →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
and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says;
and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
Then he uttered this oracle: “The oracle of Balaam son of Beor; the oracle of the man whose eyes are open;
Tyndale line
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith;
And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith:
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
And he vttered his parable, and sayd, Balaam the sonne of Beor hath sayde, and the man, whose eyes were shut vp, hath sayd,
Strictly literal
And he took up his parable, and said, Balaam the son of Beor saith, and the man of opened eye saith,
and he taketh up his simile, and saith: 'An affirmation of Balaam son of Beor — And an affirmation of the man whose eyes are shut —
and he takes up his allegory and says: “An affirmation of Balaam son of Beor, || And an affirmation of the man whose eyes are shut,
And he took up his parable, and said, Thus saith Bil'am the son of Beor, and thus saith the man whose eyes are open;
He received this prophecy and said, “Balaam son of Beor is about to speak, the man whose eyes are wide open.
From the Latin
He took up his parable and said: Balaam the son of Beor hath said: The man hath said, whose eye ire stopped up:
Simplified
He gave a declaration, saying:
And moved by the spirit, he said, These are the words of Balaam, son of Beor, the words of the man whose eyes are open:
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 is supported by the Septuagint, which matches closely in wording, while the Samaritan Pentateuch differs slightly by using בעור (Beor) without the definite article. The Dead Sea Scrolls also reflect a similar structure but include several supplied words, indicating some textual variation.
וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃
10 of the 11 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.
וישׂא משׁלו ויאמר נאם בלעם בנו בעור ונאם הגבר שׁתם העין
1 word differs from the Masoretic Text: בעור (Beor)
וישא משל׳ו ויואמר נואם [בלעם] [בנ׳ו] [בעור] [ונואם] [הגבר] [שתום] [העין]
4 words on the leather — 7 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 Numbers 24:3
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָשָׁל (mashal) refers to a proverb or parable, often characterized by parallelism and typically found in Hebrew Wisdom literature. It encompasses various forms such as aphorisms, bywords, and ethical maxims. The word is derived from a root suggesting superiority in mental action, indicating its metaphorical nature.
מָשָׁל n.m. proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
base
H4912 מָשָׁל proverb, parable (of sentences constructed in parallelism, usu. of Hebrew Wisdom, but occas. of other types)
4912 mashal maw-shawl'
apparently from 4910 in some original sense of superiority in
mental action; properly, a pithy maxim, usually of
metaphorical nature; hence, a simile (as an adage, poem,
discourse):--byword, like, parable, proverb.
see HEBREW for 04910
מָשָׁל (ma.shal) — proverb.
1) proverb, parable
1a) proverb, proverbial saying, aphorism
1b) byword
1c) similitude, parable
1d) poem
1e) sentences of ethical wisdom, ethical maxims
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בִּלְעָם (Bil`am) refers to both a Mesopotamian prophet known for his prophetic abilities and a town in Manasseh. The name is interpreted as meaning 'not of the people.' The entries indicate that it is derived from two Hebrew roots, but there is no significant disagreement among the lexicons regarding its meanings.
base
H1109a בִּלְעָם Balaam H1109b בִּלְעָם town in Manasseh
1109 Bil`am bil-awm'
probably from 1077 and 5971; not (of the) people, i.e.
foreigner; Bilam, a Mesopotamian prophet; also a place in
Palestine:--Balaam, Bileam.
see HEBREW for 01077
see HEBREW for 05971
בִּלְעָם (bil.am) — Balaam.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
son of: Beor (H1160H)
Also named: Balaam (Βαλαάμ "Balaam" G0903)
§ Balaam = "not of the people"
the son of Beor, a man endowed with the gift of prophecy
בִּלְעָם (bil.am) — Bileam.
Balaam = "not of the people"
a town in Manasseh
Another name of yiv.le.am (יִבְלְעָם "Ibleam" H2991)
N-proper — Noun proper masculineHNpm
Balaam
Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam “from Aram, out of the mountains of the east,” to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak’s wish, however desirous he was to do so. The…
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God’s anger was kindled at this manifestation of determined…
A celebrated diviner, of the city Pethor, on the Euphrates, Nu 22:5. Balak, king of Moab, having seen the multitudes of Israel, and fearing they would attack his country, sent for Balaam, who was famous for his supposed supernatural powers, to come and curse them. Balaam, though eager for gain, was led to ask counsel of God, who forbade his going. Balak afterwards sent other deputies, whom Balaam finally accompanied without the approval of God, who sent an angel to meet and warn him in the way. Here occurred the miracle of Balaam’s ass, Nu 22:22,35. But instead of cursing, he was constrained by the Spirit of God to bless the children of Israel. This he did a second and a third time, to the extreme mortification of Balak, who dismissed him in great anger. Balaam subsequently…
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-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בְּעוֹר (Beor) means 'burning' and refers to a man from the time of the Patriarchs. He is identified as the father of Balaam and Bela, a king of Edom. The word is derived from a root meaning 'burning' and is mentioned in Genesis 36:32 and Numbers 22:5.
בְּעוֹר n.pr.m. (a burning; 𝔗 torch)
father of Balaam
father of a king of Edom
base
H1160 בְּעוֹר (a burning; torch) . father of Balaam
. father of a king of Edom
1160 B`owr beh-ore'
from 1197 (in the sense of burning); a lamp; Beor, the name
of the father of an Edomitish king; also of that of
Balaam:--Beor.
see HEBREW for 01197
בְּעוֹר (be.or) — Beor.
A man living at the time of the Patriarchs, first mentioned at Gen.36.32;
father of: Bela (H1106)
§ Beor = "burning"
1) father of Balaam
2) father of Bela, king of Edom
בְּעוֹר (be.or) — Beor.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
father of: Balaam (H1109A)
Also named: Bosor, Beōr (Βοσόρ, Βεώρ "Beor" G1007)
§ Beor = "burning"
1) father of Balaam
2) father of Bela, king of Edom
N-proper — Noun proper masculineHNpm
Beor
A torch. (1.) The father of Bela, one of the kings of Edom (Gen. 36:32).
(2.) The father of Balaam (Num. 22:5; 24:3, 15; 31:8). In 2 Pet. 2:15 he is called Bosor.
(burning or torch). The father of Bela, one of the early Edomite kings. (Genesis 36:32; 1 Chronicles 1:43) Father of Balaam. (Numbers 22:5; 24:3,15; 31:8; 23:4; Joshua 13:22; 24:9; Micah 6:5) He is called BOSOR in the New Testament. (B.C. before 1450.)
burning; foolish; mad
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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."
שָׁתַם (shatham) is a Hebrew verb meaning to open, though its precise meaning is uncertain. It is considered a primitive root, and the entries suggest it conveys the idea of unveiling or being open. The Brown-Driver-Briggs lexicon notes that if the text is correct, it relates to the concept of opening.
[שָׁתַם] vb. dub.; if text correct, open
base
H8365 שָׁתַם
8365 shatham shaw-tham'
a primitive root; to unveil (figuratively):--be open.
שָׁתַם (sha.tam) — to open.
1) (Qal) to open
1a) meaning uncertain
V-Qal-Inf-c — Noun common · masculine singular constructHNcmsc
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
i (`ayin; ophthalmos):
(1) The physical organ of sight, "the lamp of the body" (Mt 6:22), one of the chief channels of information for man. A cruel custom therefore sanctioned among heathen nations the putting out of the eyes of an enemy or a rival, because thus his power was most effectually shattered (Jud 16:21; 2Ki 25:7; Jer 39:7). Such blinding or putting out of the "right eye" was also considered a deep humiliation, as it robbed the victim of his beauty, and made him unfit to take his part in war (1Sa 11:2; Zec 11:17).
Eye
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., “appearance,” marg. “eye”); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, “face to face” (R.V. marg., “eye to eye”). “Between the eyes”, i.e., the forehead (Ex. 13:9, 16).
The expression (Prov. 23:31), “when it giveth his colour in the cup,” is literally, “when it giveth out [or showeth] its eye.” The beads or bubbles of wine are thus spoken of. “To set the eyes” on any one is to view him with favour (
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. --ED.)
The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in Isa 6:10 44:18. The expression, "As the eyes of servants look unto the hand of their masters," Ps 123:2, is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye"…