Psalms 58:1 — Word Study
WLCהַֽאֻמְנָ֗ם אֵ֣לֶם צֶ֭דֶק תְּדַבֵּר֑וּן מֵישָׁרִ֥ים תִּ֝שְׁפְּט֗וּ בְּנֵ֣י אָדָֽם׃
BSAFor the choirmasternâtsach To the tune ofʼAl tashchêth Do Not DestroyʼAl tashchêth A Miktammiktâm of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| הַֽאֻמְנָ֗ם | ¿ really | Particle, adverb |
| אֵ֣לֶם | silence | Noun common, masculine singular construct |
| צֶ֭דֶק | righteousness | Noun common, masculine singular absolute |
| תְּדַבֵּר֑וּן | do you speak ! | Verb piel imperfect second person masculine plural, suffix |
| מֵישָׁרִ֥ים | uprightness | Noun common, masculine plural absolute |
| תִּ֝שְׁפְּט֗וּ | do you judge? | Verb, Qal, imperfect second person masculine plural |
| בְּנֵ֣י | [the] children of | Noun common, masculine plural construct |
| אָדָֽם׃ | humankind | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men? |
| KJV | Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? |
| ASV | Do ye indeed in silence speak righteousness? Do ye judge uprightly, O ye sons of men? |
| YLT | To the Overseer. — 'Destroy not.' — A secret treasure, by David. Is it true, O dumb one, righteously ye speak? Uprightly ye judge, O sons of men? |
| WEB | Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men? |
| BBE | Is there righteousness in your mouths, O you gods? are you upright judges, O you sons of men? |
Where they part company is in the interpretation of צֶ֭דֶק — see How Translations Differ.
The sentence is structured as a series of direct questions, emphasizing the psalmist's challenge to the audience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH8199
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 — Psalms 58:1
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 — A Call for Justicegenerated
Psalm 58:1 challenges rulers and judges regarding their moral integrity, urging them to speak and judge with righteousness. The psalmist emphasizes the importance of justice, calling into question the actions of those in power. This theme resonates throughout the psalms, where the pursuit of justice is often highlighted, as seen in Psalm 72:1-4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 57:1 | Have mercy on me, O God, have mercy, for in You my soul takes refuge. In the shadow of Your wings I will take shelter until the danger has passed. |
| 2 | Psalm 59:1 | Deliver me from my enemies, O my God; protect me from those who rise against me. |
| 3 | Psalm 72:1–4 | Endow the king with Your justice, O God, and the son of the king with Your righteousness. |
| 4 | Deuteronomy 16:18–19 | You are to appoint judges and officials for your tribes in every town that the LORD your God is giving you. They are to judge the people with righteous judgment. |
| 5 | 2 Samuel 23:3 | The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God, |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הַֽאֻמְנָ֗ם, ha.'um.Namgenerated
The word אֻמְנָם (umnam) is an adverb meaning 'truly' or 'indeed.' It emphasizes the truth of a statement and is often used in interrogative contexts to affirm certainty. The parsing as a particle indicates its role in questioning the integrity of the rulers.
This word serves to underline the psalmist's challenge to the rulers, asking if they genuinely uphold justice, thus setting the tone for the entire verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of הַֽאֻמְנָ֗ם as 'indeed' or 'truly,' emphasizing the psalmist's challenge to the rulers.
Sentence Structuregenerated
The verse consists of two main clauses, each beginning with a question directed at the rulers and sons of men. The finite verbs תְּדַבֵּר֑וּן and תִּ֝שְׁפְּט֗וּ anchor the sentences, asking if they speak and judge justly.
The structure emphasizes the psalmist's direct challenge to the audience, highlighting the moral obligations of those in power.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הַֽאֻמְנָ֗ם is rendered as εἰς, which conveys a sense of direction or purpose, slightly shifting the focus from the Hebrew emphasis on truth to a more general inquiry.
This choice indicates a broader interpretative approach by the translators, possibly reflecting their understanding of justice in a communal context.
In plain words — the whole versegenerated
Psalm 58:1 asks rulers if they truly speak and judge justly. It emphasizes the expectation for fairness and righteousness from those in power, highlighting the need for integrity in leadership.
Frequently Asked Questionsgenerated
The psalmist is questioning the integrity and fairness of those in power, urging them to reflect on their actions and decisions.
Righteousness is crucial as it reflects the moral standards expected from leaders, who are tasked with upholding justice in society.
This verse connects to the recurring theme in the Psalms of calling for justice and accountability from leaders, as seen in other passages like Psalm 72:1-4.
Addressing 'sons of men' broadens the appeal beyond just rulers, highlighting that all people are called to uphold justice and righteousness.
Reflection Questionsgenerated
- In what ways can I ensure that I speak and act justly in my own life?
- How can I hold leaders accountable for their actions in my community?
- What does it mean to judge uprightly in today's society?
- How can I encourage others to pursue justice and righteousness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDo ye indeed speak righteousness, O congregation?.... Of the mighty, as in Psalms 82:1; the judges of the land, who were many, and therefore called a congregation, as it is necessary they should;
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDo ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 58 THE This Psalm was composed, as very many others were, upon the occasion of those wicked calumnies, and unjust censures and sentences, which were passed upon him by Saul and his courtiers. David, reproving wicked judges, describeth their nature, ; and prayeth God to punish and destroy them, , for his own glory, and the joy of the righteous, ,11. Do ye indeed speak righteousness? the question implies a denial. You censure me freely, without any regard to truth or justice. Congregation: the word signifies a band or company of men, and seems to point at Saul’ s judges and counsellors; who met together to consult what they should do against David, and probably passed a sentence upon…
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:1 « To the chief Musician, Altaschith, Michtam of David. » Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?Ver. 1. Do ye indeed speak righteousness, O congregation?] Or, O council; you that are gathered together on a knot, under a pretence of doing justice, and promoting the public good by giving faithful advice to the king. Una ligati, ut Genesis 37:7, vel ab àìí Mutus quia congregatio ante oratorem est quasi mutus (Aben Ezra). Colloquitur Abnero et reliquis, saith Kimchi, David here talketh to Abner and the rest, who, to please Saul, pronounced David a rebel, and condemned him absent for an enemy to the state. And forasmuch as there is…
Read John Trapp on Psalms 58 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Congregation.—This rendering comes of a mistaken derivation of the Hebrew word êlem, which offers some difficulty. As pointed, it must mean silence (comp. Psalms 56 title, the only other place it occurs); and some, regardless of sense, would render, “do ye truly in silence speak righteousness.” Of the many conjectures on the passage, we may choose between reading elim (short for elîm = gods), and here, as in Exodus 21:6; Exodus 22:8; Psalms 82:6, applied to the judges) and ulam (with the LXX., Syriac, and Arabic, in the sense of but. To speak righteousness is, of course, to pronounce a just judgment. If we prefer the former of these (with most modern scholars), it is best to take sons…
Read Charles John Ellicott on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LVIII David reproves wicked counsellors and judges, who pervert justice, and stir up the strong against the weak and innocent, 1-5. He foretells their destruction, and describes the nature of it, 6-9. The righteous, seeing this, will magnify God's justice and providence, 10, 11. NOTES ON PSALM LVIII The title seems to have no reference to the subject of the Psalm. See the introduction to the preceding. Psalms 57:1 Saul having attempted the life of David, the latter was obliged to flee from the court, and take refuge in the deserts of Judea. Saul, missing him, is supposed by Bishop Patrick to have called a council, when they, to ingratiate themselves with the monarch, adjudged David to…
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. An indignant remonstrance with those in authority, who, instead of condemning crime, are themselves the most guilty criminals.
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleDo ye indeed speak righteousness, O congregation? - Luther renders this, “Are you then dumb, that you will not speak what is right, and judge what is proper, ye children of men?” The meaning of the
Read Albert Barnes on Psalms 58 →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
Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men?
Do you indeed speak righteousness, silent ones? Do you judge blamelessly, you sons of men?
For the choirmaster. To the tune of “Do Not Destroy.” A Miktam of David. Do you indeed speak justly, O rulers? Do you judge uprightly, O sons of men?
Do you rulers really pronounce just decisions? Do you judge people fairly?
Tyndale line
Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
Do ye indeed in silence speak righteousness? Do ye judge uprightly, O ye sons of men?
Do ye indeed in silence speak righteousness? do ye judge uprightly, O ye sons of men?
To the chief Musician, Al-taschith, Michtam of David. Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
To him that excelleth. Destroy not. A Psalme of David on Michtam. Is it true? O Congregation, speake ye iustly? O sonnes of men, iudge ye vprightly?
Strictly literal
Is righteousness indeed silent? Do ye speak it? Do ye judge with equity, ye sons of men?
To the Overseer. — 'Destroy not.' — A secret treasure, by David. Is it true, O dumb one, righteously ye speak? Uprightly ye judge, O sons of men?
TO THE OVERSEER. “DO NOT DESTROY.” A MIKTAM OF DAVID. Is it true, O silent one, that you speak righteously? Do you judge uprightly, O sons of men?
“To the chief musician Al-tashcheth, by David, a Michtham.” (58:2) Do you indeed, who are dumb, speak righteously? do ye judge in uprightness, O ye sons of men?
Do you rulers speak righteousness? Do you judge uprightly, you people?
From the Latin
Unto the end, destroy not, for David for an inscription of It title, when Saul sent and watched his house to kill him.
Simplified
You leaders, do you really say what is right? Do you judge people fairly?
Is there righteousness in your mouths, O you gods? are you upright judges, O you sons of men?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with five of the eight words matched. The differences in word order and articles in the Septuagint reflect its own syntactical structure rather than a divergence in meaning.
הַֽאֻמְנָ֗ם אֵ֣לֶם צֶ֭דֶק תְּדַבֵּר֑וּן מֵישָׁרִ֥ים תִּ֝שְׁפְּט֗וּ בְּנֵ֣י אָדָֽם׃
5 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 Psalms 58:1
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.
אֻמְנָם (umnam) is an adverb meaning 'verily,' 'truly,' or 'indeed,' often used in interrogative contexts. It is noted as an orthographical variation of another term, H551, which also conveys certainty or assurance.
אֻמְנָם adv. verily, truly, indeed, always in interrog.
base
H552 אֻמְנָם verily, truly, indeed, always in interrog.
552 'umnam oom-nawm'
an orthographical variation of 551:--in (very) deed; of a
surety.
see HEBREW for 0551
אֻמְנָם (um.nam) — truly.
verily, truly, indeed
HTi/D — Particle · adverbHTi/D
אֵ֫לֶם (elem) refers to silence or being mute, often associated with justice. It is derived from a root word meaning silence. The entries suggest that it can denote a state of being silent or the concept of silence itself.
אֵ֫לֶם n.[m.] silence
base
H482 אֵ֫לֶם
482 'elem ay'-lem
from 481; silence (i.e. mute justice):--congregation.
Compare 3128.
see HEBREW for 0481
see HEBREW for 03128
אֵ֫לֶם (e.lem) — silence.
in silence, silent
HNcmsc — Noun common · masculine singular constructHNcmsc
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVpi2mp/Sn — Verb piel imperfect second person masculine plural · suffixHVpi2mp/Sn
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
→ See RIGHTEOUSNESS
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
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)
HNcmpc — 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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa