Proverbs 31:8 — Word Study
WLCפְּתַח־ פִּ֥יךָ לְאִלֵּ֑ם אֶל־ דִּ֝֗ין כָּל־ בְּנֵ֥י חֲלֽוֹף׃
BSAOpenpâthach [to speak on behalf of, to utter words for] your mouthpeh [lips, edge of something] for those with no voiceʼillêm [mute, unable to speak, dumb] forʼêl the causedîyn [judgment, legal suit, plea] of allkôl [everything, every person] the dispossessedbên [those appointed to destruction, left desolate, marginalized by society]
| Greek | English | Parsing |
|---|---|---|
| פְּתַח־ | open | Verb, Qal, imperative second person masculine singular |
| פִּ֥יךָ | mouth your | Noun common masculine singular construct, suffix |
| לְאִלֵּ֑ם | for [the] dumb | Preposition |
| אֶל־ | to | Preposition |
| דִּ֝֗ין | [the] cause of | Noun common, masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| בְּנֵ֥י | [the] sons of | Noun common, masculine plural construct |
| חֲלֽוֹף׃ | passing away | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Open your mouth for those with no voice, for the cause of all the dispossessed. |
| KJV | Open thy mouth for the dumb in the cause of all such as are appointed to destruction. |
| ASV | Open thy mouth for the dumb, In the cause of all such as are left desolate. |
| YLT | Open thy mouth for the dumb, For the right of all sons of change. |
| WEB | Open your mouth for the mute, in the cause of all who are left desolate. |
| BBE | Let your mouth be open for those who have no voice, in the cause of those who are ready for death. |
Translations generally agree on the call to action found in פָּתַח.
The structure centers around a command, with supporting phrases detailing the beneficiaries and the cause.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 31:8
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 Call for Justicegenerated
Proverbs 31:8 emphasizes the importance of using one's voice to advocate for those who are marginalized and unable to speak for themselves. This call to action is situated within a passage that highlights the responsibility to judge righteously and defend the cause of the poor and needy, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:7–11 | Wisdom is too high for a fool; he does not open his mouth in the meeting place. |
| 2 | 1 Samuel 19:4–7 | Then Jonathan spoke well of David to his father Saul and said to him, “The king should not sin against his servant David; he has not sinned against you. In fact, his actions have been highly beneficial to you. |
| 3 | 1 Samuel 20:32 | “Why must he be put to death?” Jonathan replied. “What has he done?” |
| 4 | 1 Samuel 22:14–15 | Ahimelech answered the king, “Who among all your servants is as faithful as David, the king’s son-in-law, the captain of your bodyguard who is honored in your house? |
| 5 | Esther 4:13–16 | he sent back to her this reply: “Do not imagine that because you are in the king’s palace you alone will escape the fate of all the Jews. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — פָּתַח, pe.tach-generated
The verb פָּתַח (pathach) means 'to open' and is used here in the imperative form, urging the listener to take action by speaking out. It conveys a sense of urgency and responsibility to articulate the needs of those who cannot do so themselves.
This word can also imply the act of engraving or carving, suggesting that the words spoken should be carefully considered and impactful, much like intricate designs on important objects.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, emphasizing the need to speak for those without a voice.
Sentence Structuregenerated
The finite verb פְּתַח (open) governs the entire verse, with several phrases detailing the object and purpose of the action. The structure emphasizes the imperative nature of the call to speak up.
The sentence is built around a command, with a clear focus on the subjects who are to be defended and the cause they represent.
Septuagint Backgroundgenerated
The Septuagint translates פָּתַח as ἄνοιγε (anoige), which also means 'to open.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the imperative call to action.
The Greek translation captures the urgency of the command, emphasizing the need to advocate for those who cannot speak for themselves.
In plain words — the whole versegenerated
Proverbs 31:8 calls on individuals to use their voices to advocate for those who cannot speak for themselves. This verse emphasizes the importance of justice and defending the marginalized, aligning with the surrounding context of moral responsibility.
Frequently Asked Questionsgenerated
It means to speak out and advocate for those who cannot speak for themselves, particularly the marginalized and oppressed.
The dispossessed refers to those who have been marginalized or left desolate by society, often lacking the means to defend themselves.
Speaking for the mute is crucial as it ensures that their needs and rights are represented, promoting justice and compassion in society.
You can apply this verse by actively advocating for those in need in your community, using your voice to support justice and equality.
Reflection Questionsgenerated
- In what situations have I seen people unable to speak for themselves, and how can I help them?
- What are some practical ways I can advocate for justice in my community?
- How does this verse challenge me to use my voice more effectively?
- What does it mean to me personally to defend the cause of the dispossessed?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators, including Bede, who emphasizes the importance of speaking for those who cannot advocate for themselves.
Open your mouth for the mute, etc. For the cause of the poor, who cannot speak for themselves in judgment, remember to speak, and take care to defend those who, with the view of the heavenly fatherland,Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOpen thy mouth for the dumb,.... Not who are naturally so, but who cannot speak in their own behalf, either through want of elocution, or knowledge of the laws; or who are bashful, timorous, and
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOpen thy mouth for the dumb in the cause of all such as are appointed to destruction. Open thy mouth for the dumb - i:e., for those who cannot defend themselves in the courts of justice.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOpen thy mouth, speak freely and impartially, as becomes a king and judge to do, for the dumb; for such as cannot speak in their own cause, either through ignorance and infirmity, or because of the dread of their more potent adversaries, or of the majesty of the king sitting in judgment. Such as are appointed to destruction; who without such succour from the judge are like to be utterly ruined, whom therefore both justice and charity oblige thee to preserve.
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction.Ver. 8. Open thy mouth for the dumb,] i.e., Speak wisely and freely for those that either cannot or may not speak for themselves. Thus Nicodemus spoke for our Saviour; Paphnutius in the council for the married clergy; Pliny to Trajan for the persecuted Christians; the Elector of Saxony for Luther, &c. Oecolampadius saith that wise men only open their mouths, for a fool’ s mouth is never but open. Hence, κεχηνοτες, gapers, are put for fools in Lucian and Aristophanes. Oecolamp. in Job xxxiii.
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Open thy mouth for the dumb.—Who cannot from timidity or ignorance plead his own cause, and who would therefore be crushed by his antagonist. Such as are appointed to destruction.—Certain to perish if left unaided. Comp. Job’s account of his exertions for victims of high-handed oppression, an ever recurring evil under weak despotic governments (Job 29:12, sqq.).
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Open thy mouth for the dumb] For such accused persons as have no counsellors, and cannot plead for themselves. Are appointed to destruction.] בני חלוף beney chaloph, variously translated, children of passage - indigent travellers; children of desolation - those who have no possessions, or orphans. I believe it either signifies those who are strangers, and are travelling from place to place, or those who are ready to perish in consequence of want or oppression.
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and Colleges8. for the dumb] for all who cannot plead their own cause. such as are appointed to destruction] Lit. the sons of passing away. We may understand this either of those who are in danger of ruin by being condemned to loss of life or goods; or of those who are left desolate (R.V. text), and have no one to plead their cause. Comp. “the fatherless children and widows, and all that are desolate and oppressed.”
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIn contrast with the two besetting sins of Eastern monarchs stands their one great duty, to give help to those who had no other helper.
Read Albert Barnes 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
Open your mouth for those with no voice, for the cause of all the dispossessed.
Open your mouth for the mute, in the cause of all who are left desolate.
Open your mouth for those with no voice, for the cause of all the dispossessed.
Open your mouth on behalf of those unable to speak, for the legal rights of all the dying.
Tyndale line
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Open thy mouth for the dumb, In the cause of all such as are left desolate.
Open thy mouth for the dumb, in the cause of all such as are left desolate.
Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Open thy mouth for the domme in the cause of all the children of destruction.
Strictly literal
Open thy mouth for the dumb, for the cause of all those that are left desolate.
Open thy mouth for the dumb, For the right of all sons of change.
Open your mouth for the mute, || For the right of all sons of change.
Open thy mouth for the dumb, for the cause of all fatherless children.
Speak for those who cannot speak, for the causes of all who are perishing.
From the Latin
Open thy mouth for the dumb, and for the causes of all the children that pass.
Simplified
Speak up for those who have no voice, for the rights of those marginalized by society.
Let your mouth be open for those who have no voice, in the cause of those who are ready for death.
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 largely agree in their wording, with a close correspondence between the Hebrew and Greek texts. The Septuagint retains the essential message of the Hebrew, indicating a consistent understanding of the verse across these traditions.
פְּתַח־ פִּ֥יךָ לְאִלֵּ֑ם אֶל־ דִּ֝֗ין כָּל־ בְּנֵ֥י חֲלֽוֹף׃
7 of the 8 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 31:8
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.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
o'-p'-n: In the Old Testament represents chiefly pathach, but also other words, as galah, "to uncover"; of the opening of the eyes in vision, etc. (thus Balaam, Nu 22:31; 24:4; compare Job 33:16; 36:10; Ps 119:18; Jer 32:11,14). In the New Testament the usual word is anoigo (of opening of mouth, eyes, heavens, doors, etc.). A peculiar word, trachelizomai (literally, to have the neck bent back, to be laid bare), is used for "laid open" before God in Heb 4:13.
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אִלֵּם (illem) means 'dumb' or 'unable to speak.' It is derived from a root that indicates speechlessness. The entries consistently describe it as mute or silent, with no significant disagreement among the lexicons.
אִלֵּם adj. dumb, unable to speak
base
H483 אִלֵּם dumb, unable to speak
483 'illem il-lame'
from 481; speechless:--dumb (man).
see HEBREW for 0481
אִלֵּם (il.lem) — mute.
mute, silent, dumb, unable to speak
Prep | Adj — PrepositionHR/Aamsa
dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by the weight of God's judgments (Ps 39:2-9; Da 10:15) or the oppression of external calamity (Ps 38:13). As an adjective it is used to characterize inefficient teachers destitute of spirituality ("dumb dogs," Isa 56:10). The speechlessness of Saul's companions (Ac 9:7) was due to fright; that of the man without the wedding garment was because he had no excuse to give (
Dumb
From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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…
חֲלוֹף n.m. a passing away, vanishing—Pr 31:8
ref
H2475 חֲלוֹף
2475 chalowph khal-ofe'
from 2498; properly, surviving; by implication (collectively)
orphans:--X destruction.
see HEBREW for 02498
חֲלוֹף (cha.loph) — destruction.
destruction, passing away, vanishing, appointed to destruction
HNcmsa — Noun common · masculine singular absoluteHNcmsa