Proverbs 31:8
Proverbs 31:8 in Multiple Translations
Open your mouth for those with no voice, for the cause of all the dispossessed.
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.
Let your mouth be open for those who have no voice, in the cause of those who are ready for death.
Speak up for those who have no voice, for the rights of those marginalized by society.
Open thy mouth for the domme in the cause of all the children of destruction.
Open thy mouth for the dumb, For the right of all sons of change.
Open your mouth for the mute, in the cause of all who 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 dumb, and for the causes of all the children that pass.
Speak [MTY] to defend people who are unable to defend themselves; speak to encourage others to do what is right for those who are helpless.
Berean Amplified Bible — Proverbs 31:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Proverbs 31:8 Interlinear (Deep Study)
BIB
HEB
פְּתַח
פִּ֥י/ךָ
לְ/אִלֵּ֑ם
אֶל
דִּ֝֗ין
כָּל
בְּנֵ֥י
חֲלֽוֹף
פְּתַח
pâthach
H6605
to open
V-Qal-Impv-2ms
פִּ֥י/ךָ
peh
H6310
lip
N-ms | Suff
לְ/אִלֵּ֑ם
ʼillêm
H483
mute
Prep | Adj
אֶל
ʼêl
H413
to(wards)
Prep
דִּ֝֗ין
dîyn
H1779
judgment
N-ms
כָּל
kôl
H3605
all
N-ms
בְּנֵ֥י
bên
H1121
son
N-mp
חֲלֽוֹף
chălôwph
H2475
destruction
N-ms
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Proverbs 31:8
פְּתַח
pâthach
H6605
"to open"
V-Qal-Impv-2ms
This verb means to engrave or carve, and is used in Exodus to describe the intricate carvings on the furniture of the tabernacle.
Definition: 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)
Usage: Occurs in 133 OT verses. KJV: appear, break forth, draw (out), let go free, (en-) grave(-n), loose (self), (be, be set) open(-ing), put off, ungird, unstop, have vent. See also: Genesis 7:11; Psalms 39:10; Psalms 5:10.
פִּ֥י/ךָ
peh
H6310
"lip"
N-ms | Suff
In the Bible, this Hebrew word refers to the mouth, lips, or edge of something, and can also mean a portion or side of something. It is often used to describe speech or the act of speaking. This word appears in various forms, such as mouth, lip, or edge.
Definition: : 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
Usage: Occurs in 460 OT verses. KJV: accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), [idiom] eat, edge, end, entry, [phrase] file, hole, [idiom] in, mind, mouth, part, portion, [idiom] (should) say(-ing), sentence, skirt, sound, speech, [idiom] spoken, talk, tenor, [idiom] to, [phrase] two-edged, wish, word. See also: Genesis 4:11; Deuteronomy 21:17; Ezra 9:11.
לְ/אִלֵּ֑ם
ʼillêm
H483
"mute"
Prep | Adj
This word describes someone who is mute or unable to speak, often translated as dumb. In the Bible, it is used to describe people who are unable to communicate verbally, like the man healed by Jesus.
Definition: mute, silent, dumb, unable to speak
Usage: Occurs in 6 OT verses. KJV: dumb (man). See also: Exodus 4:11; Isaiah 35:6; Psalms 38:14.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 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)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
דִּ֝֗ין
dîyn
H1779
"judgment"
N-ms
Judgment or a legal suit is the meaning of this word, used to describe a cause, plea, or dispute in the Bible.
Definition: 1) judgment 1a) judgment 1b) cause, plea 1c) condemnation, judgment 1d) dispute, legal suit, strife 1e) government Aramaic equivalent: din (דִּין "judgment" H1780)
Usage: Occurs in 17 OT verses. KJV: cause, judgement, plea, strife. See also: Deuteronomy 17:8; Proverbs 20:8; Psalms 9:5.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (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 also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
בְּנֵ֥י
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
חֲלֽוֹף
chălôwph
H2475
"destruction"
N-ms
This word refers to destruction or passing away, and is used to describe orphans or things that are vanishing. It appears in the Bible in the book of Isaiah, describing the destruction of nations. The word implies a sense of loss or disappearance.
Definition: destruction, passing away, vanishing, appointed to destruction
Usage: Occurs in 1 OT verses. KJV: [idiom] destruction. See also: Proverbs 31:8.
Study Notes — Proverbs 31:8
Show Verse Quote Highlights
- Context
- Cross References
- Proverbs 31:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Proverbs 31:8
- Jamieson-Fausset-Brown on Proverbs 31:8
- Matthew Poole's Commentary on Proverbs 31:8
- Trapp's Commentary on Proverbs 31:8
- Ellicott's Commentary on Proverbs 31:8
- Adam Clarke's Commentary on Proverbs 31:8
- Cambridge Bible on Proverbs 31:8
- Barnes' Notes on Proverbs 31:8
- Whedon's Commentary on Proverbs 31:8
- Sermons on Proverbs 31:8
Context — The Sayings for King Lemuel
6Give strong drink to one who is perishing, and wine to the bitter in soul.
7Let him drink and forget his poverty, and remember his misery no more.
8Open your mouth for those with no voice, for the cause of all the dispossessed.
9Open your mouth, judge righteously, and defend the cause of the poor and needy. 10A wife of noble character, who can find? She is far more precious than rubies.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalms 82:3–4 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. Rescue the weak and needy; save them from the hand of the wicked. |
| 2 | Proverbs 24:11–12 | Rescue those being led away to death, and restrain those stumbling toward the slaughter. If you say, “Behold, we did not know about this,” does not He who weighs hearts consider it? Does not the One who guards your life know? Will He not repay a man according to his deeds? |
| 3 | 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. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s house will perish. And who knows if perhaps you have come to the kingdom for such a time as this?” Then Esther sent this reply to Mordecai: “Go and assemble all the Jews who can be found in Susa, and fast for me. Do not eat or drink for three days, night or day, and I and my maidens will fast as you do. After that, I will go to the king, even though it is against the law. And if I perish, I perish! ” |
| 4 | Job 29:12–17 | because I rescued the poor who cried out and the fatherless who had no helper. The dying man blessed me, and I made the widow’s heart sing for joy. I put on righteousness, and it clothed me; justice was my robe and my turban. I served as eyes to the blind and as feet to the lame. I was a father to the needy, and I took up the case of the stranger. I shattered the fangs of the unjust and snatched the prey from his teeth. |
| 5 | Jeremiah 38:7–10 | Now Ebed-melech the Cushite, a court official in the royal palace, heard that Jeremiah had been put into the cistern. While the king was sitting at the Gate of Benjamin, Ebed-melech went out from the king’s palace and said to the king, “My lord the king, these men have acted wickedly in all that they have done to Jeremiah the prophet. They have dropped him into the cistern, where he will starve to death, for there is no more bread in the city.” So the king commanded Ebed-melech the Cushite, “Take thirty men from here with you and pull Jeremiah the prophet out of the cistern before he dies.” |
| 6 | Jeremiah 26:24 | Nevertheless, Ahikam son of Shaphan supported Jeremiah, so he was not handed over to the people to be put to death. |
| 7 | Jeremiah 26:16–19 | Then the officials and all the people told the priests and prophets, “This man is not worthy of death, for he has spoken to us in the name of the LORD our God!” Some of the elders of the land stood up and said to the whole assembly of the people, “Micah the Moreshite prophesied in the days of Hezekiah king of Judah and told all the people of Judah that this is what the LORD of Hosts says: ‘Zion will be plowed like a field, Jerusalem will become a heap of rubble, and the temple mount a wooded ridge.’ Did Hezekiah king of Judah or anyone else in Judah put him to death? Did Hezekiah not fear the LORD and seek His favor, and did not the LORD relent of the disaster He had pronounced against them? But we are about to bring great harm on ourselves!” |
| 8 | Psalms 79:11 | May the groans of the captives reach You; by the strength of Your arm preserve those condemned to death. |
| 9 | John 7:51 | “Does our law convict a man without first hearing from him to determine what he has done?” |
| 10 | 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. He took his life in his hands when he struck down the Philistine, and the LORD worked a great salvation for all Israel. You saw it and rejoiced, so why would you sin against innocent blood by killing David for no reason?” Saul listened to the voice of Jonathan and swore an oath: “As surely as the LORD lives, David will not be put to death.” So Jonathan summoned David and told him all these things. Then Jonathan brought David to Saul to serve him as he had before. |
Proverbs 31:8 Summary
[This verse is calling us to be a voice for those who cannot speak for themselves, to stand up for what is right and just, even if it's difficult or unpopular, as seen in Proverbs 31:9. It's about using our words and actions to make a difference in the lives of others, and to bring hope and justice to those who need it most, much like the Good Samaritan in Luke 10:25-37. By 'opening our mouth' for the dispossessed, we are reflecting the heart of God, who is a defender of the poor and needy, as described in Psalms 140:12.]
Frequently Asked Questions
What does it mean to 'open your mouth' in Proverbs 31:8?
To 'open your mouth' in this context means to speak up and advocate for those who cannot speak for themselves, as seen in other scriptures like Psalms 82:3, where we are called to defend the rights of the poor and needy.
Who are the 'dispossessed' mentioned in this verse?
The 'dispossessed' refers to those who have been deprived of their rights, property, or dignity, much like the widows, orphans, and foreigners mentioned in Deuteronomy 24:17, who are particularly vulnerable and in need of protection and advocacy.
How can I apply this verse in my everyday life?
You can apply this verse by being an advocate for those around you who are marginalized or oppressed, whether it's standing up for a friend who is being bullied or volunteering with a local organization that serves the poor and needy, as encouraged in Isaiah 1:17, to seek justice and correct oppression.
Is this verse only talking about speaking up for people, or are there other ways to 'open your mouth'?
While speaking up is a key part of this verse, it can also involve using your resources and influence to help those in need, as seen in Proverbs 19:17, where lending to the Lord is described as giving to the poor, and is considered a form of advocacy and care for the vulnerable.
Reflection Questions
- What are some ways you can use your voice to advocate for those who have no voice, and what might be the consequences of staying silent?
- How can you use your daily conversations and interactions to stand up for the rights and dignity of the dispossessed?
- What are some specific needs or injustices in your community that you could 'open your mouth' about, and what steps could you take to address them?
- How can you balance the desire to speak up for others with the need to listen to and understand their perspectives and experiences?
Gill's Exposition on Proverbs 31:8
Open 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
Jamieson-Fausset-Brown on Proverbs 31:8
Open 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.
Matthew Poole's Commentary on Proverbs 31:8
Open 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.
Trapp's Commentary on Proverbs 31:8
Proverbs 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.
Ellicott's Commentary on Proverbs 31:8
(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.).
Adam Clarke's Commentary on Proverbs 31:8
Verse 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.
Cambridge Bible on Proverbs 31:8
8. 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.”
Barnes' Notes on Proverbs 31:8
In contrast with the two besetting sins of Eastern monarchs stands their one great duty, to give help to those who had no other helper.
Whedon's Commentary on Proverbs 31:8
8. For the dumb — Not merely those deprived of speech, but also those who are unable from any cause to plead their own cause; defend the defenceless.
Sermons on Proverbs 31:8
| Sermon | Description | |
|---|---|---|
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Rope Wanted by William Booth | In this sermon, the preacher tells the story of Mary, a young woman who bravely risked her life to save others during a devastating tidal wave. Despite the warnings of her comrades |
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Good News to the Poor by Jackie Pullinger | In this sermon, the speaker begins by discussing Jesus' proclamation of preaching good news to the poor. He highlights the current need for this message, especially in times of nat |
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Call to Discipleship by K.P. Yohannan | This sermon emphasizes the importance of reaching out to children in need through the Bridge of Hope program by Gospel for Asia. It highlights the impact of investing in children's |
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Holl-09 Israel in the Cosmic Drama by Art Katz | In this sermon, the speaker emphasizes the importance of having a prophetic perspective that considers eternity and its impact on the present. He calls out the church in Holland to |
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No Longer a Slum Dog - New Book by K.P. Yohannan | This sermon by K.P. Yohannan, President of Gospel for Asia, focuses on the plight and suffering of children, particularly the Dalit community in India and neighboring nations. He s |
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Righteous Anger by Shane Idleman | This sermon emphasizes the call for the church to be powerful, not passive, standing up for righteousness in a fallen world. It addresses the importance of speaking out against soc |
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Unreached Peoples: The Kho People of Pakistan by Paul Hattaway | This sermon sheds light on the challenging circumstances faced by the Khor people in Chitral Valley, where Islam dominates and Christianity is not tolerated, with severe consequenc |