Proverbs 31:5 — Word Study
WLCפֶּן־ יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח מְחֻקָּ֑ק וִֽ֝ישַׁנֶּה דִּ֣ין כָּל־ בְּנֵי־ עֹֽנִי׃
BSAlestpên they drinkshâthâh▸ [and become intoxicated] and forgetshâkach▸ [mislay or be oblivious to] what is decreedchâqaq [enacted as a law, written in stone] deprivingshânâh▸ [perverting or taking away from] allkôl [everything, every single one] the oppressedbên [those afflicted, suffering, or in trouble] of justicedîyn [judgment, a legal right, or a cause]
| Greek | English | Parsing |
|---|---|---|
| פֶּן־ | lest | Particle |
| יִ֭שְׁתֶּה | he should drink | Verb, Qal, imperfect third person masculine singular |
| וְיִשְׁכַּ֣ח | and he may forget | Conjunction, verb qal third person masculine singular |
| מְחֻקָּ֑ק | [what] is decreed | Verb, Pual, participle (passive) masculine singular |
| וִֽ֝ישַׁנֶּה | and he may change | Conjunction, verb piel third person masculine singular |
| דִּ֣ין | [the] cause of | Noun common, masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| בְּנֵי־ | [the] sons of | Noun common, masculine plural construct |
| עֹֽנִי׃ | affliction | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | lest they drink and forget what is decreed, depriving all the oppressed of justice. |
| KJV | Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. |
| ASV | Lest they drink, and forget the law, And pervert the justice due to any that is afflicted. |
| YLT | Lest he drink, and forget the decree, And change the judgment of any of the sons of affliction. |
| WEB | lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted. |
| BBE | For fear that through drinking they may come to have no respect for the law, wrongly judging the cause of those who are in trouble. |
The translations agree on the core meaning of מְחֻקָּ֑ק — see How Translations Differ.
The sentence warns against the consequences of the main action, with a clear structure linking drinking to forgetting and the resulting injustice.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתָה
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 31:5
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 — Instructions for Kingsgenerated
Proverbs 31:5 advises rulers against drinking wine, warning that intoxication can lead to forgetfulness of their duties, particularly regarding justice for the oppressed. This passage emphasizes the moral responsibilities of leaders and the potential consequences of their actions, linking it to the broader theme of justice throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Habakkuk 2:5 | and wealth indeed betrays him. He is an arrogant man never at rest. He enlarges his appetite like Sheol, and like Death, he is never satisfied. He gathers all the nations to himself and collects all the peoples as his own. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — מְחֻקָּ֑ק, me.chu.Kakgenerated
The word מְחֻקָּ֑ק (me.chu.Kak) is a passive participle derived from the root חָקַק (chaqaq), meaning to decree or engrave. It indicates something that has been enacted as a law, suggesting permanence and authority, as if it were inscribed in stone.
In this verse, it refers specifically to the decrees that rulers must uphold. The passive form highlights that these decrees are not merely suggestions but binding laws that protect the rights of the oppressed.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of מְחֻקָּ֑ק as 'what is decreed' or 'enacted as a law.' All versions maintain the sense of a formal decree that must not be overlooked.
Sentence Structuregenerated
The verse contains two main verbs: יִ֭שְׁתֶּה (he should drink) and יִשְׁכַּ֣ח (and he may forget), which govern the actions of the subject. The structure emphasizes the cause-and-effect relationship between drinking and forgetting.
The phrase מְחֻקָּ֑ק serves as the object of the verb יִשְׁכַּ֣ח, highlighting the importance of the decrees that must be remembered. The overall flow of the sentence warns against the consequences of neglecting these responsibilities.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מְחֻקָּ֑ק is translated with the Greek word σοφίας (wisdom), indicating a shift in focus from a strict legal decree to the broader concept of wise judgment. This suggests a more interpretative approach to the text.
This choice reflects the translators' understanding of the importance of wisdom in governance, emphasizing that rulers should not only adhere to laws but also embody wisdom in their decisions.
In plain words — the whole versegenerated
Proverbs 31:5 warns that kings should not drink wine, as it may lead them to forget their duties and the laws they must uphold, particularly in delivering justice for those who are suffering.
Frequently Asked Questionsgenerated
Kings are warned that drinking can lead to forgetfulness of their duties and the laws they are to uphold.
It is crucial for rulers to remember decrees to ensure justice is served for the oppressed and to maintain order.
The term 'oppressed' refers to those who are suffering or in trouble, emphasizing the need for justice on their behalf.
This verse ties into the broader themes of wisdom, justice, and the responsibilities of leaders throughout the book of Proverbs.
Reflection Questionsgenerated
- What are some ways I can ensure I uphold justice in my own life?
- How can I be mindful of my responsibilities and avoid distractions?
- In what situations might I need to remind myself of important principles or laws?
- How can I support those who are oppressed or suffering in my community?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the dangers of forgetfulness in leadership and the importance of remembering the poor and oppressed.
Lest he drink and forget judgments, etc. Lest, intoxicated by earthly allurements, he forgets the poor of Christ, who himself became poor for us.Early Church Fathers on Proverbs 31 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 31:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest they drink, and forget the law,.... The law of God by Moses, which the kings of Israel were obliged to write a copy of, and read over daily, to imprint it on their minds, that they might never
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: (It is) not for kings ... to drink wine. Let all intoxicating drink be put away from kings.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForget the law; the laws of God, by which they are to govern themselves and their kingdoms. Pervert the judgment of any of the afflicted; which may easily be done by a drunken judge, because drunkenness deprives a man of the use of reason; by which alone men can distinguish between right and wrong, and withal stirs up those passions which incline him both to precipitation and partiality.
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.Ver. 5. Lest they drink and forget the law.] Drunkenness causeth forgetfulness (hence the ancients feigned Bacchus to be the son of forgetfulness), and stands in full opposition to reason and religion: when the wine is in, the wit is out. Seneca saith, that for a man to think to be drunk, and yet to retain his right reason, is to think to drink rank poison, and yet not to die by it. And pervert the judgment, &c.] Pronounce an unrighteous sentence: which when Philip king of Macedon once did, the poor woman whose cause it was, presently appealed from Philip now drunk, to Philip when he should…
Read John Trapp on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Lest they drink, and forget the law] When they should be administering justice, they are found incapable of it; or, if they go into the judgment-seat, may pervert justice.
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and Colleges5. of any of the afflicted] “Heb. of all the sons of affliction,” A.V. and R.V. marg.
Read Cambridge on Proverbs 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Lest they — Rather, he. Drink,… forget… law — îç÷÷, (mehhukkak,) that which is prescribed, the statute applicable to the particular case.
Read Daniel Denison Whedon on Proverbs 31 →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
lest they drink and forget what is decreed, depriving all the oppressed of justice.
lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted.
lest they drink and forget what is decreed, depriving all the oppressed of justice.
lest they drink and forget what is decreed, and remove from all the poor their legal rights.
Tyndale line
Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
Lest they drink, and forget the law, And pervert the justice due to any that is afflicted.
Lest they drink, and forget the law, and pervert the judgment of any that is afflicted.
Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.
Lest he drinke and forget the decree, and change the iudgement of all the children of affliction.
Strictly literal
— lest they drink and forget the law, and pervert the judgment of any of the children of affliction.
Lest he drink, and forget the decree, And change the judgment of any of the sons of affliction.
Lest he drink, and forget the decree, || And change the judgment of any of the sons of affliction.
Lest either might drink, and forget what is written in the law, and pervert the cause of all the afflicted.
because when they drink they forget what has been decreed, and pervert the rights of all the afflicted.
From the Latin
And lest they drink and forget judgments, and pervert the cause of the children of the poor.
Simplified
For if they drink, they'll forget what the law says, and pervert the rights of those who are suffering.
For fear that through drinking they may come to have no respect for the law, wrongly judging the cause of those who are in trouble.
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 closely in the wording of this verse, with all nine words from the Hebrew matched in the Greek translation. This indicates a strong consistency in the transmission of this text across these traditions.
פֶּן־ יִ֭שְׁתֶּה וְיִשְׁכַּ֣ח מְחֻקָּ֑ק וִֽ֝ישַׁנֶּה דִּ֣ין כָּל־ בְּנֵי־ עֹֽנִי׃
9 of the 9 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 31:5
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
חָקַק (chaqaq) is a Hebrew verb meaning to cut in, engrave, or inscribe. It encompasses the actions of marking out or tracing, particularly in the context of laws or decrees. The word can also imply a sense of authority, as in a lawgiver or commander. Notably, it is linked to the act of enacting laws, suggesting a foundational role in governance.
[חָקַק] vb. cut in, inscribe, decree
Qal
cut in
cut in or on, upon, engrave, inscribe
trace, mark out
of a law, engrave, inscribe
Po‛el inscribe (as a law), enact (poet.)
prescriber of laws, hence (as sovereign authority in a warlike clan) commander
commander’s staff
Pu. that which is decreed
Hoph. inscribed
base
H2710 [חָקַק] cut in, inscribe, decree .. cut in
. cut in or on, upon, engrave, inscribe
. trace, mark out
. of a law, engrave, inscribe
.inscribe (as a law), enact (poet.) . prescriber of laws, hence (as sovereign authority in a warlike clan) commander
. commander’s staff
. that which is decreed
. inscribed
2710 chaqaq khaw-kak'
a primitive root; properly, to hack, i.e. engrave (Judges
5:14, to be a scribe simply); by implication, to enact (laws
being cut in stone or metal tablets in primitive times) or
(gen.) prescribe:--appoint, decree, governor, grave, lawgiver,
note, pourtray, print, set.
חָקַק (cha.qaq) — to decree.
1) to cut out, decree, inscribe, set, engrave, portray, govern
1a) (Qal)
1a1) to cut in
1a2) to cut in or on, cut upon, engrave, inscribe
1a3) to trace, mark out
1a4) to engrave, inscribe (of a law)
1b) (Poel)
1b1) to inscribe, enact, decree
1b2) one who decrees, lawgiver (participle)
1c) (Pual) something decreed, the law (participle)
1d) (Hophal) to be inscribed
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singularHVPsmsa
שָׁנָה (shanah) is a Hebrew verb meaning to change or to repeat. It encompasses a range of meanings including altering, duplicating, and disguising oneself. The entries indicate various grammatical forms, such as Qal (to change), Piel (to alter), and Hithpael (to disguise). Notably, it can refer to both literal and figurative changes.
[שָׁנָה] vb. change
Qal I do not change
Pi. transit., change, alter
Pu. usu. is changed, mollified
Hithp. arise, pray, and disguise thyself.
base
שָׁנָה vb. repeat, do again
Qal do again
Niph. concerning the dream’s being repeated
base
H8138a שָׁנָה change H8138b שָׁנָה repeat, do again
8138 shanah shaw-naw'
a primitive root; to fold, i.e. duplicate (literally or
figuratively); by implication, to transmute (transitive or
intransitive):--do (speak, strike) again, alter, double, (be
given to) change, disguise, (be) diverse, pervert, prefer,
repeat, return, do the second time.
שָׁנָה (sha.nah) — to change.
1) change, alter
1a) (Qal) to change
1b) (Piel) to change, alter
1c) (Pual) to be changed, mollified
1d) (Hithpael) to disguise oneself
שָׁנָה (sha.nah) — to repeat.
1) to repeat, do again
1a) (Qal) to do again
1b) (Niphal) to be repeated
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:
דִּין (din) primarily means 'judgment' and encompasses concepts such as legal suits, causes, and strife. It can also refer to a throne of judgment or government. The word is built from a root related to justice and legal proceedings, and its Aramaic equivalent is also דִּין.
דִּין n.[m.] judgment
throne of judgment
cause, plea
judgment, condemnation
strife
government
base
H1779 דִּין judgment . throne of judgment
. cause, plea
. judgment, condemnation
. strife
. government
1779 duwn doon
from 1777; judgement (the suit, justice, sentence or
tribunal); by impl. also strife:--cause, judgement, plea,
strife.
see HEBREW for 01777
דִּין (din) — judgment.
1) judgment
1a) judgment
1b) cause, plea
1c) condemnation, judgment
1d) dispute, legal suit, strife
1e) government
Aramaic equivalent: din (דִּין "judgment" H1780)
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
See SON, SONS.
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…
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
HNcmsa — Noun common · masculine singular absoluteHNcmsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to: