Jeremiah 31:29 — Word Study
WLCבַּיָּמִ֣ים הָהֵ֔ם לֹא־ יֹאמְר֣וּ ע֔וֹד אָב֖וֹת אָ֣כְלוּ בֹ֑סֶר וְשִׁנֵּ֥י בָנִ֖ים תִּקְהֶֽינָה׃
BSAIn thosehêm daysyôwm [a future time of restoration] it will nolôʼ longerʻôwd be saidʼâmar▸ ◂The fathersʼâb [ancestors, forefathers] have eatenʼâkal■ sour grapesbôçer [unripe fruit, bitter consequences] and the teethshên of the childrenbên [sons, descendants] are set on edgeqâhâh▸ [become dull, are blunted]
| Greek | English | Parsing |
|---|---|---|
| בַּיָּמִ֣ים | in the days | Preposition, noun common masculine plural absolute |
| הָהֵ֔ם | those | Particle, pronoun |
| לֹא־ | not | Particle |
| יֹאמְר֣וּ | people will say | Verb, Qal, imperfect third person masculine plural |
| ע֔וֹד | again | Adv |
| אָב֖וֹת | fathers | Noun common, feminine plural absolute |
| אָ֣כְלוּ | they have eaten | Verb, Qal, perfect third person common plural |
| בֹ֑סֶר | sour grape[s] | Noun common, masculine singular absolute |
| וְשִׁנֵּ֥י | and [the] teeth of | Conjunction, noun common feminine dual construct |
| בָנִ֖ים | children | Noun common, masculine plural absolute |
| תִּקְהֶֽינָה׃ | they will be blunt | Verb, Qal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “In those days, it will no longer be said: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge.’ |
| KJV | In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. |
| ASV | In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge. |
| YLT | In those days they do not say any more: Fathers have eaten unripe fruit, And the sons' teeth are blunted. |
| WEB | “In those days they will say no more, “‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ |
| BBE | In those days they will no longer say, The fathers have been tasting bitter grapes and the children's teeth are put on edge. |
Where they part company is in the phrasing of the consequences, but the essential meaning remains consistent across versions.
The sentence has a main clause followed by a subordinate noun phrase that elaborates on what will no longer be said.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָב
verbאָמַר
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 — Jeremiah 31:29
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 Promise of Individual Responsibilitygenerated
Jeremiah 31:29 presents a significant shift in understanding divine justice. The verse indicates that in the future, the saying about fathers eating sour grapes and children suffering the consequences will no longer hold true. This reflects a new covenant where individuals will be accountable for their own actions, as elaborated in the following verses. The context emphasizes God's commitment to restoration and individual responsibility, contrasting with past generational blame.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 31:30 | Instead, each will die for his own iniquity. If anyone eats the sour grapes, his own teeth will be set on edge. |
| 2 | Lamentations 5:7 | Our fathers sinned and are no more, but we bear their punishment. |
| 3 | Ezekiel 18:2–3 | “What do you people mean by quoting this proverb about the land of Israel: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge’? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אָב֖וֹת, 'a.Votgenerated
The word אָב (av) means 'father' and can refer to ancestors or forefathers. Its usage here emphasizes the collective identity of the fathers whose actions previously impacted their descendants.
This plural form indicates a broader family or community context, highlighting the generational aspect of sin and its consequences. In this verse, it underscores the shift towards personal accountability in the new covenant.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of this verse.
Sentence Structuregenerated
The finite verb יֹאמְר֣וּ (yo.me.Ru), meaning 'people will say,' governs the main clause. The structure emphasizes the negation of the previous saying about the fathers and the consequences for the children.
The sentence is built around the main clause with several noun phrases and adverbial modifiers, reflecting a clear progression from the past to the future.
Septuagint Backgroundgenerated
The Septuagint translates אָב֖וֹת as πατέρες (pateres), indicating a direct equivalence in meaning, emphasizing the familial aspect.
This choice shows continuity in the understanding of ancestral roles and responsibilities, aligning with the Hebrew text while also reflecting the Greek-speaking audience's context.
In plain words — the whole versegenerated
Jeremiah 31:29 tells us that in the future, people will no longer say that the actions of the fathers lead to consequences for their children. This verse emphasizes a new understanding of personal responsibility, where each individual will be accountable for their own actions, rather than bearing the guilt of their ancestors.
Frequently Asked Questionsgenerated
This phrase refers to the idea that the actions of the fathers have negative consequences for their children, a belief that will no longer be accepted in the future.
This verse indicates a shift in God's covenant, where each person will be held accountable for their own sins rather than being judged based on their ancestors' actions.
It highlights a fundamental change in the relationship between God and His people, emphasizing personal accountability and the promise of restoration.
This phrase indicates a future time of restoration when God's promises will be fulfilled, marking a new era in the relationship between God and His people.
Reflection Questionsgenerated
- How do I understand the concept of personal responsibility in my own life?
- In what ways can I reflect on the impact of my actions on future generations?
- How does this promise of restoration encourage me in my faith journey?
- What does it mean for me to live in a way that acknowledges my own accountability before God?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the implications of ancestral sin and individual accountability, providing insight into the theological understanding of personal responsibility.
Will you be able to persuade anyone that, by receiving those who lapsed, the entire church has fallen? That the party of those who receive them back has become like someone who denies the faith because they admit penitents? But even if a…Early Church Fathers on Jeremiah 31 →
It is similarly impossible, he says, for children to be called to account for ancestral sins, because I promise to children the greatest blessings even when their parents sin.Early Church Fathers on Jeremiah 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn those days they shall say no more,.... The following proverb or byword; they should have no occasion to use it, nor should they choose to use it; since they would understand themselves, and the
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. In those days - after their punishment has been completed, and mercy again visits them.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat is, We are punished for our fathers’ sins; which yet God may justly do; and none questioneth the justice of man in the case, depriving children of their patrimonial estates for their parents’ treasons; nor more than God threateneth in the second commandment, God indeed, , seemeth displeased at their use of this proverb; but the reason is, because they so used it as to acquit themselves, intimating they were guiltless, and suffered only for the sins of their parents, whereas that was false; otherwise the punishment of children for the sins of their parents was no more than God had threatened, 34:7 . But, saith God, your captivity shall, as to you, expiate your parents’ guilt past, and…
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:29 In those days they shall say no more, The fathers have eaten a sour grape, and the children’ s teeth are set on edge.Ver. 29. In those days they shall say no more.] There shall be rectius de operibus Dei iudicium, a more correct judgment passed upon God’ s proceedings. See about this byword, Ezekiel 18:2.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29, 30) The fathers have eaten a sour grape . . .—The proverb was one which, as we find from Ezekiel 18:2-3, had at this time come into common use. Men found in it an explanation of their sufferings which relieved their consciences. They were suffering, they said, for the sins of their fathers, not for their own. They distorted the words which, as asserting the continuity of national life, were attached to the second Commandment (Exodus 20:5), and instead of finding in them a warning restraining them from evil by the fear of transmitting evil to another generation, they found in them a plea for their own recklessness. Both Ezekiel and Jeremiah felt that the time was come when, even at the…
Read Charles John Ellicott on Jeremiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. The fathers have eaten a sour grape] A proverbial expression for, "The children suffer for the offences of their parents." This is explained in the next verse: "Every one shall die for his own iniquity." No child shall suffer Divine punition for the sin of his father; only so far as he acts in the same way can he be said to bear the sins of his parents.
Read AdamClarke on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges27–30. See introd. summary to the section.
Read Cambridge on Jeremiah 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. They shall say no more, etc. — There is here no incongruity with those passages which describe God as”visiting the iniquities of the fathers upon the children.” Both are exactly true.
Read Daniel Denison Whedon on Jeremiah 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
“In those days, it will no longer be said: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge.’
“In those days they will say no more, “‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’
“In those days, it will no longer be said: ‘The fathers have eaten sour grapes, and the teeth of the children are set on edge.’
“When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’
Tyndale line
In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge.
In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge.
In those days they shall say no more, The fathers have eaten sour grapes, and the children’s teeth are set on edge.
In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge.
In those dayes shall they say no more, The fathers haue eaten a sowre grape, and the childrens teeth are set on edge.
Strictly literal
In those days they shall say no more, The fathers have eaten sour grapes, and the children's teeth are set on edge:
In those days they do not say any more: Fathers have eaten unripe fruit, And the sons' teeth are blunted.
“In those days they no longer say: Fathers have eaten unripe fruit, || And the sons’ teeth are blunted.
(31:28) In those days shall they not say any more, The fathers have eaten sour grapes, and the children's teeth are set on edge;
In those days no one will say any longer, 'Fathers have eaten sour grapes, but the children's teeth are dulled.'
From the Latin
In those days they shall say no more: The fathers have eaten a sour grape, and the teeth of the children are set on edge.
Simplified
At that time people won't repeat this proverb, “The fathers ate the unripe grapes, but their children got the sour taste.”
In those days they will no longer say, The fathers have been tasting bitter grapes and the children's teeth are put on edge.
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 for this verse, with ten of the eleven words matched. The Septuagint's structure may differ, but it conveys the same essential message about the shift in accountability.
בַּיָּמִ֣ים הָהֵ֔ם לֹא־ יֹאמְר֣וּ ע֔וֹד אָב֖וֹת אָ֣כְלוּ בֹ֑סֶר וְשִׁנֵּ֥י בָנִ֖ים תִּקְהֶֽינָה׃
10 of the 11 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 Jeremiah 31:29
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Art | Pron — Particle · pronounHTd/Pp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp — Noun common · feminine plural absoluteHNcfpa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
בֹ֫סֶר (bocer) refers to unripe or sour grapes, as noted in various lexicons. It is derived from a related term, בֶּסֶר (beser), which also means unripe grape. The term is used in a collective sense, indicating a range of unripe grapes.
בֹ֫סֶר n.m. unripe or sour grapes coll.
base
H1155 בֹ֫סֶר unripe or sour grapes coll.
1155 bocer bo'ser
from the same as 1154:--sour grape.
see HEBREW for 01154
בֹּ֫סֶר (bo.ser) — unripe grape.
unripe grapes, sour grapes
Also means: be.ser (בֶּסֶר "unripe grape" H1154)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
Conj | N-cd — Conjunction · noun common feminine dual constructHC/Ncfdc
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…
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 absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
קָהָה (qahah) is a Hebrew verb meaning to be blunt or dull. It is a primitive root that describes the state of being unsharpened, particularly in reference to teeth or tools. The entries indicate its usage in both the Qal and Piel forms, with a specific example relating to blunt iron.
[קָהָה] vb. be blunt, dull
Qal (all of teeth)
Pi. in sense of Qal: if the iron be blunt.
base
H6949 קָהָה
6949 qahah kaw-haw'
a primitive root; to be dull:--be set on edge, be blunt.
קָהָה (qa.hah) — be blunt.
1) to be blunt, be dull
1a) (Qal) to be blunt, be dull
1b) (Piel) to be blunt
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp