Proverbs 18:8 — Word Study
WLCדִּבְרֵ֣י נִ֭רְגָּן כְּמִֽתְלַהֲמִ֑ים וְ֝הֵ֗ם יָרְד֥וּ חַדְרֵי־ בָֽטֶן׃
BSAThe wordsdâbâr [of a whisperer, slanderer] are like choice morselslâham [dainty, sweet, flatterings, wounds] ◂thathêm go downyârad■ [descend, sink] into the inmost beingcheder [innermost, deepest, belly, heart, the seat of emotions]
| Greek | English | Parsing |
|---|---|---|
| דִּבְרֵ֣י | [the] words of | Noun common, masculine plural construct |
| נִ֭רְגָּן | a slanderer | Verb, Niphal, participle (active) masculine singular |
| כְּמִֽתְלַהֲמִ֑ים | [are] like delicacies | Preposition, verb hithpael participle (active) masculine plural |
| וְ֝הֵ֗ם | and they | Conjunction, pronoun |
| יָרְד֥וּ | they go down | Verb, Qal, perfect third person common plural |
| חַדְרֵי־ | [the] chambers of | Noun common, masculine plural construct |
| בָֽטֶן׃ | [the] belly | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The words of a gossip are like choice morsels that go down into the inmost being. |
| KJV | The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. |
| ASV | The words of a whisperer are as dainty morsels, And they go down into the innermost parts. |
| YLT | The words of a tale-bearer [are] as self-inflicted wounds, And they have gone down [to] the inner parts of the heart. |
| WEB | The words of a gossip are like dainty morsels: they go down into a person’s innermost parts. |
| BBE | The words of one who says evil of his neighbour secretly are like sweet food, and go down into the inner parts of the stomach. |
Translations agree here on the essential meaning, emphasizing the harmful nature of gossip.
The structure presents a main clause followed by a comparative phrase, illustrating the relationship between gossip and its effects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbרגן
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 — Proverbs 18:8
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 Consequences of Speechgenerated
Proverbs 18:8 illustrates the dual nature of words, particularly those of a gossip, which may seem appealing but lead to harm. The surrounding verses emphasize the importance of wise speech and the dangers of folly, as seen in Proverbs 18:7 and Proverbs 18:9. This section of Proverbs serves as a warning about the impact of careless words on one's life and relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:18 | Speaking rashly is like a piercing sword, but the tongue of the wise brings healing. |
| 2 | Proverbs 16:28 | A perverse man spreads dissension, and a gossip divides close friends. |
| 3 | Proverbs 26:20–22 | Without wood, a fire goes out; without gossip, a conflict ceases. |
| 4 | Leviticus 19:16 | You must not go about spreading slander among your people. You must not endanger the life of your neighbor. I am the LORD. |
| 5 | Psalm 52:2 | Your tongue devises destruction like a sharpened razor, O worker of deceit. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — דָּבָר, div.Reigenerated
The word דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The parsing indicates it is a masculine plural noun in construct form, suggesting a collective idea of words or matters.
In this verse, it specifically refers to the words of a gossip, highlighting their seductive yet damaging nature. The context implies that these words are not just ordinary speech but carry weight and consequence.
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 main verb is יָרְד֥וּ, they go down, which governs the whole sentence. The subject is הֵ֗ם, they, referring to the words of the gossip, and the structure reveals a simple yet impactful relationship between the subject and the action.
The Hebrew word order places emphasis on the subject and the action, creating a vivid image of how the words descend into the innermost being.
Septuagint Backgroundgenerated
The Septuagint translates דָּבָר as ὀκνηροὺς, suggesting a focus on the reluctance or hesitation associated with gossip. This choice may indicate an interpretation that emphasizes the negative effects of such speech.
The translation choices in the Septuagint highlight a broader understanding of the consequences of gossip, aligning with the overall theme of caution in speech.
In plain words — the whole versegenerated
Proverbs 18:8 compares the words of a gossip to sweet morsels that are enjoyable but harmful. This verse warns about the seductive nature of gossip and its deep impact on a person's heart and emotions.
Frequently Asked Questionsgenerated
It implies that gossip can be enticing and pleasurable to hear, but ultimately it leads to harm.
They penetrate deeply into the heart, influencing emotions and relationships negatively.
Gossip can destroy trust and create division among people, making it a harmful form of communication.
We should be cautious with our words, recognizing their potential to either uplift or harm others.
Reflection Questionsgenerated
- How have I seen the effects of gossip in my own life or in the lives of others?
- What steps can I take to avoid spreading gossip and instead promote positive communication?
- In what ways can I be more mindful of the words I choose to speak?
- How can I encourage others to speak kindly and avoid gossip?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 18:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe words of a talebearer [are] as wounds,.... Or rather they are wounds; they wound the credit and reputation of the person of whom the tale is told; they wound the person to whom it is told, and
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe words of a talebearer are as wounds, and they go down into the innermost parts of the belly. The words of a talebearer are as wounds - `piercing' like a 'sword,' (Proverbs 12:18; cf. margin).
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe words of a tale-bearer, who privily slandereth his neighbour, are as wounds; deeply wound the reputation, and afterwards the heart, of the slandered person. Compare . Or, as others render the word, are as smooth or flattering, i.e. they really are so; the particle as being oft used to express the truth of the thing, as hath been noted before. See also . They are softer than oil, as is said, . For slanderers use to cover and usher in their calumnies with pretences or kindness and compassion to them whom they traduce. They go down into the innermost parts of the belly; they wound mortally, piercing to the heart, which is oft meant by the belly; as 32:19, &c.
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:8 The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.Ver. 8. The words of a talebearer are as wounds.] He that takes away a man’ s good name kills him alive, and ruins him and his posterity; being herein worse than Cain, for he, in killing his brother, made him live for ever, and eternalised his name. Some read, "Are as the words of the wounded": they seem to speak out of wounded, troubled hearts, and then their words go down into the belly - they go glib down, pass without the least questioning.
Read John Trapp on Proverbs 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The words of a talebearer are as wounds.—Or, more probably, “as dainty morsels” that are eagerly swallowed, and “go down into the innermost parts of the belly,” i.e., are treasured up in the deepest recesses of the heart, to be remembered and brought out again when an opportunity for employing them occurs.
Read Charles John Ellicott on Proverbs 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The words of a tale-bearer] דברי נרגן dibrey nirgan, "the words of the whisperer," the busy-body, the busy, meddling croaker. Verba bilinguis, "the words of the double-tongued." - Vulgate. The wordes of the twisel tunge. - Old MS. Bible. "The words of a slanderer." - Coverdale. The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear soft and gracious, are wounds deeply injurious. The original word is כמתלהמים kemithlahamim; they are as soft or simple, or undesigning. But Schultens gives another meaning. He observes that [Arabic] lahamah in Arabic signifies to "swallow down quickly or greedily." Such words are like dainties, eagerly swallowed, because…
Read AdamClarke on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges8. talebearer] Rather, whisperer, R.V., secret calumniator, as in Proverbs 16:28; bilinguis, Vulg. wounds] Rather, dainty morsels, R.V.; so greedily do men swallow down and retain them. This proverb occurs again, Proverbs 26:22.
Read Cambridge on Proverbs 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Words of a talebearer — Of a whisperer, slanderer, Proverbs 16:28. Are as wounds — λξϊμδξιν, (kimithlahamim,) dainties, sweetmeats. So Gesenius, Conant, etc. Some read, are “sportive ones.” There are various other readings.
Read Daniel Denison Whedon on Proverbs 18 →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
The words of a gossip are like choice morsels that go down into the inmost being.
The words of a gossip are like dainty morsels: they go down into a person’s innermost parts.
The words of a gossip are like choice morsels that go down into the inmost being.
The words of a gossip are like choice morsels; they go down into the person’s innermost being.
Tyndale line
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
The words of a whisperer are as dainty morsels, And they go down into the innermost parts.
The words of a whisperer are as dainty, morsels, and they go down into the innermost parts of the belly.
The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly.
The wordes of a tale bearer are as flatterings, and they goe downe into the bowels of the belly.
Strictly literal
The words of a talebearer are as dainty morsels, and they go down into the innermost parts of the belly.
The words of a tale-bearer [are] as self-inflicted wounds, And they have gone down [to] the inner parts of the heart.
The words of a tale-bearer [are] as self-inflicted wounds, || And they have gone down [to] the inner parts of the heart.
The words of a whisperer are as wounds, and they go down indeed into the innermost parts of the body.
The words of a gossip are like delicious morsels and they go down into the inner parts of the body.
From the Latin
The words of the double tongued are as if they were harmless: and they reach even to the inner parts of the bowels. Fear casteth down the slothful: and the souls of the effeminate shall be hungry.
Simplified
Listening to gossip is like gulping down bites of your favorite food—they go deep down inside you.
The words of one who says evil of his neighbour secretly are like sweet food, and go down into the inner parts of the stomach.
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 share a significant agreement in meaning, though the Septuagint's wording diverges slightly. The Masoretic Text maintains the original Hebrew structure, while the Septuagint reflects a different interpretive approach.
דִּבְרֵ֣י נִ֭רְגָּן כְּמִֽתְלַהֲמִ֑ים וְ֝הֵ֗ם יָרְד֥וּ חַדְרֵי־ בָֽטֶן׃
4 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 Proverbs 18:8
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
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…
רָגַן (ragan) is a Hebrew verb meaning to murmur or whisper, often in a context of rebellion or grumbling. It can refer to individuals who murmur (Qal) or backbite (Niphal). The entries highlight its use in both a general sense of complaint and more malicious whispering.
רָגַן vb. murmur, whisper
murmur (rebelliously)
Qal murmurers;
Niph. and they murmured in their tents
whisper (maliciously), backbite, slander:
Niph. backbiter
base
H7279 רָגַן murmur, whisper
7279 ragan raw-gan'
a primitive root; to grumble, i.e. rebel:--murmur.
רָגַן (ra.gan) — to grumble.
1) to murmur, whisper
1a) (Qal) murmurer (participle)
1b) (Niphal)
1b1) to murmur
1b2) backbiter (participle)
Also means: nir.gan (נִרְגָּן "whisperer" H5372)
HVNrmsa — Verb · Niphal · participle (active) masculine singularHVNrmsa
לָהַם (laham) is a Hebrew verb that means to swallow greedily. It is primarily noted in the Hithpael form, indicating an action of being gulped. The entries suggest a focus on the act of swallowing, with no significant disagreement among lexicons.
[לָהַם] vb. swallow greedily;—only Hithp.
base
H3859 לָהַם
3859 laham law-ham'
a primitive root; properly, to burn in, i.e. (figuratively)
to rankle:--wound.
לָהַם (la.ham) — to swallow.
1) to gulp, swallow greedily
1a) (Hithpael) to be gulped
Prep | V-Hithpael — Preposition · verb hithpael participle (active) masculine pluralHR/Vtrmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
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 בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bel'-i: gachon = "the external abdomen" (Ge 3:14; Le 11:42). qobhah = "the abdominal cavity" (Nu 25:8 the American Standard Revised Version "body"). beTen = "the internal abdomen," "the womb" (1Ki 7:20; Job 15:2,35 the King James Version; Job 20:15,23; 40:16; Ps 17,14; Pr 13:25; 18:20; Jer 1:5; Eze 3:3); also figuratively "the internal regions," "the body of anything" (
Belly
The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The “belly of hell” signifies the grave or underworld (Jonah 2:2).