Proverbs 13:15 — Word Study
WLCשֵֽׂכֶל־ ט֭וֹב יִתֶּן־ חֵ֑ן וְדֶ֖רֶךְ בֹּגְדִ֣ים אֵיתָֽן׃
BSAGoodṭôwb [pleasant, beneficial] understandingsekel [prudence, intelligence] winsnâthan▸ [gives, grants] favorchên [graciousness, kindness] but the wayderek [road, path, manner of life] of the faithlessbâgad [transgressors, unfaithful] is difficultʼêythân [will be, becomes, hard, strong]
| Greek | English | Parsing |
|---|---|---|
| שֵֽׂכֶל־ | insight | Noun common, masculine singular absolute |
| ט֭וֹב | good | Adj |
| יִתֶּן־ | it gives | Verb, Qal, imperfect third person masculine singular |
| חֵ֑ן | favor | Noun common, masculine singular absolute |
| וְדֶ֖רֶךְ | and [the] way of | Conjunction, noun common both singular construct |
| בֹּגְדִ֣ים | treacherous [people] | Verb, Qal, participle (active) masculine plural |
| אֵיתָֽן׃ | [is] enduring | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Good understanding wins favor, but the way of the faithless is difficult. |
| KJV | Good understanding giveth favour: but the way of transgressors is hard. |
| ASV | Good understanding giveth favor; But the way of the transgressor is hard. |
| YLT | Good understanding giveth grace, And the way of the treacherous [is] hard. |
| WEB | Good understanding wins favor, but the way of the unfaithful is hard. |
| BBE | Wise behaviour gets approval, but the way of the false is their destruction. |
Where they part company is in the rendering of חֵן — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause introduced by 'but', highlighting the difference between understanding and treachery.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 13:15
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 — Wisdom and Its Outcomesgenerated
Proverbs 13:15 is situated within a series of teachings that highlight the value of wisdom and understanding in life. This verse specifically illustrates how good understanding can lead to favor, contrasting it with the challenges faced by those who are unfaithful. The surrounding verses reinforce the importance of wisdom, suggesting that it is a source of life and guidance, as seen in the preceding and following proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:4 | Then you will find favor and high regard in the sight of God and man. |
| 2 | Proverbs 14:35 | A king delights in a wise servant, but his anger falls on the shameful. |
| 3 | 1 Samuel 18:14–16 | and he continued to prosper in all his ways, because the LORD was with him. |
| 4 | Luke 2:52 | And Jesus grew in wisdom and stature, and in favor with God and man. |
| 5 | Acts 7:10 | and rescued him from all his troubles. He granted Joseph favor and wisdom in the sight of Pharaoh king of Egypt, who appointed him ruler over Egypt and all his household. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שֵׂכֶל, se.khel-generated
The Hebrew word שֵׂ֫כֶל (sekel) conveys the idea of intelligence and understanding, emphasizing qualities like prudence and insight. It is a noun that appears in various contexts, often associated with successful decision-making and discernment. The parsing indicates it is a masculine singular noun, highlighting its role as a key concept in the verse.
In this verse, שֵׂ֫כֶל signifies the beneficial understanding that leads to favor, suggesting that wisdom is not just theoretical but has practical implications in one's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term understanding to translate שֵׂ֫כֶל.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conjunction. The first clause, with the verb יִתֶּן (it gives), presents the subject שֵֽׂכֶל־ ט֭וֹב (good understanding), while the second clause discusses the subject וְדֶ֖רֶךְ בֹּגְדִ֣ים (the way of the faithless). This structure highlights the contrast between the outcomes of understanding and unfaithfulness.
The finite verb יִתֶּן governs the action of giving favor, while the subjects of both clauses emphasize the dichotomy between wisdom and treachery.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שֵׂ֫כֶל is translated as ἀγαθὴ (good), indicating a consistent understanding of the term as beneficial or favorable. This reflects the translators' intent to convey the positive outcomes associated with wisdom.
The Greek word for the way of the faithless in the Septuagint is καταφρονούντων, which suggests a focus on the contemptible nature of unfaithfulness, aligning with the Hebrew's emphasis on treachery.
In plain words — the whole versegenerated
Proverbs 13:15 explains that good understanding leads to favor, while the path of unfaithful people is difficult. This highlights the benefits of wisdom and the consequences of treachery.
Frequently Asked Questionsgenerated
It means that having insight and wisdom can lead to positive relationships and acceptance from others.
Being faithless or treacherous leads to difficulties and challenges in life, as suggested by the proverb.
Good understanding can be gained through study, experience, and seeking wisdom from others.
The word 'favor' signifies kindness and grace that one may receive as a result of having good understanding.
Reflection Questionsgenerated
- In what areas of my life can I seek to gain better understanding?
- How do I respond to challenges that arise from unfaithfulness in my relationships?
- What practical steps can I take to cultivate wisdom and insight?
- How can I show kindness and favor to others in my daily interactions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGood understanding giveth favour,.... A good understanding in things natural and civil gives favour among men; and so a good understanding in divine and spiritual things gives a man favour among
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGood understanding giveth favour: but the way of transgressors is hard. Good understanding giveth favour - both with God and man.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGood understanding; discovering itself by a man’ s holy and righteous practices and ways, as appears from the opposition of the way of transgressors to it; and as words of understanding in this and other books of Scripture commonly include practice. Giveth favour; maketh a man acceptable both to God and men. The way; the carriage or manner of conversation. Is hard; or, rough, as this very word is used, ; offensive and hateful to God and men, as rough ways are to a traveller; fierce, and intractable, and incorrigible.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:15 Good understanding giveth favour: but the way of transgressors [is] hard.Ver. 15. Good understanding giveth favour.] See this exemplified in Joseph, David, Daniel, Paul. God oft speaketh for such in the hearts of their enemies, who cannot but admire their piety and patience, and spend more thoughts about them than the world is aware of; as Darius did about Daniel when cast into the den. Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly: when they see in them that which is above the ordinary nature of men, or their expectation, they are afraid of the name of God, whereby they are called, and are forced to say, "Surely…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Good understanding giveth favour.—Comp. the union of “wisdom” and “favour with God and man” (Luke 2:52). The way of transgressors is hard.—Rough and barren as the valley described in Deuteronomy 21:4, in contrast to the green “pastures” and “waters of comfort” of Psalms 23:2.
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. The way of transgressors is hard.] Never was a truer saying; most sinners have more pain and difficulty to get their souls damned, than the righteous have, with all their cross-bearings, to get to the kingdom of heaven.
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges15. transgressors] Rather, the treacherous, R.V. hard] rugged, R.V., i.e. harsh and forbidding, like a desert or rocky place (Deuteronomy 21:4) in contrast to the “favour” which “good understanding” “giveth,” or “getteth.” The LXX. render, is in destruction.
Read Cambridge on Proverbs 13 →Albert Barnes1798–1870Barnes' Notes on the BibleHard - The primary meaning of the original word is permanence (compare Deuteronomy 21:4; Micah 6:2). This may be applied as here to the hard dry rock, to running streams, or to stagnant pools.
Read Albert Barnes on Proverbs 13 →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
Good understanding wins favor, but the way of the faithless is difficult.
Good understanding wins favor, but the way of the unfaithful is hard.
Good understanding wins favor, but the way of the faithless is difficult.
Keen insight wins favor, but the conduct of the unfaithful is harsh.
Tyndale line
Good understanding giveth favour: but the way of transgressors is hard.
Good understanding giveth favor; But the way of the transgressor is hard.
Good understanding giveth favour: but the way of the treacherous is rugged.
Good understanding giveth favor: but the way of transgressors is hard.
Good vnderstanding maketh acceptable: but the way of the disobedient is hated.
Strictly literal
Good understanding procureth favour; but the way of the treacherous is hard.
Good understanding giveth grace, And the way of the treacherous [is] hard.
Good understanding gives grace, || And the way of the treacherous [is] hard.
Good intelligence giveth grace; but the way of the treacherous is hard.
Good insight wins favor, but the way of the treacherous is never-ending.
From the Latin
Good instruction shall give grace: in the way of scorners is a deep pit.
Simplified
Good sense earns appreciation, but the way of the unfaithful is hard.
Wise behaviour gets approval, but the way of the false is their destruction.
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 of Proverbs 13:15 states, "Good understanding wins favor, but the way of the faithless is difficult." The Septuagint, while not providing a direct translation of this verse, aligns with the general themes found in the Masoretic Text, as five of the seven words correspond closely. However, the specific wording and structure differ due to the Septuagint's own sentence construction. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, indicating that the Masoretic Text's reading is likely consistent with these ancient witnesses.
שֵֽׂכֶל־ ט֭וֹב יִתֶּן־ חֵ֑ן וְדֶ֖רֶךְ בֹּגְדִ֣ים אֵיתָֽן׃
5 of the 7 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 13:15
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.
שֵׂ֫כֶל (sekel) refers to intelligence and understanding, encompassing concepts like prudence, insight, and wisdom. It can imply success and good sense, but also has a negative connotation of cunning or craftiness. The term appears in contexts that highlight its importance in decision-making and discernment.
שֵׂ֫כֶל, שֶׂ֫כֶל n.m. prudence, insight
base
H7922 שֵׂ֫כֶל, שֶׂ֫כֶל
7922 sekel seh'-kel
or sekel {say'-kel}; from 7919; intelligence; by implication,
success:--discretion, knowledge, policy, prudence, sense,
understanding, wisdom, wise.
see HEBREW for 07919
שֵׂ֫כֶל (se.khel) — understanding.
1) prudence, insight, understanding
1a) prudence, good sense
1b) insight, understanding
1c) cunning, craft (bad sense)
Aramaic equivalent: sokh.le.ta.nu (שׇׂכְלְתָנוּ "insight" H7924)
N-ms — Noun common · masculine singular absoluteHNcmsa
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Conj | N-cs — Conjunction · noun common both singular constructHC/Ncbsc
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…
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אֵיתָן (eythan) refers to qualities of strength and permanence. It can describe something that is perpetual or ever-flowing, like a stream, and is used figuratively to denote enduring stability. The term can also refer to a chieftain, emphasizing might and strength.
אֵיתָן, אֵתָן adj. perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
base
H386 אֵיתָן, אֵתָן perennial, ever-flowing, fig. permanent, as subst, steady flow, permanence
386 'eythan ay-thawn'
or (shortened) ethan {ay-thawn'}; from an unused root
(meaning to continue); permanence; hence (concrete) permanent;
specifically a chieftain:--hard, mighty, rough, strength,
strong.
אֵיתָן (e.tan) — strong.
1) perpetual, constant, perennial, ever-flowing
1a) ever-flowing (of a stream)
1b) permanence, permanent, enduring (fig.)
Adj — AdjHAamsa