Proverbs 20:30 — Word Study
WLCחַבֻּר֣וֹת פֶּ֭צַע תַּמְר֣וּק בְּרָ֑ע וּ֝מַכּ֗וֹת חַדְרֵי־ בָֽטֶן׃
BSALasheschabbûwrâh [wounding blows, stripes] and woundspetsaʻ [bruises, physical harm] scourmâraq [cleanse, remove] evilraʻ [bad, moral harm] and beatingsmakkâh [blows, stripes] cleanse the inmost partscheder [purge, purify, innermost being, deepest areas of the heart]
| Greek | English | Parsing |
|---|---|---|
| חַבֻּר֣וֹת | wounds of | Noun common, feminine plural construct |
| פֶּ֭צַע | bruise[s] | Noun common, masculine singular absolute |
| תַּמְר֣וּק | [are] a cleansing | Noun common, masculine singular absolute |
| בְּרָ֑ע | evil | Preposition |
| וּ֝מַכּ֗וֹת | and blows | Conjunction, noun common feminine plural construct |
| חַדְרֵי־ | [the] chambers of | Noun common, masculine plural construct |
| בָֽטֶן׃ | [the] belly | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Lashes and wounds scour evil, and beatings cleanse the inmost parts. |
| KJV | The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. |
| ASV | Stripes that wound cleanse away evil; And strokes reach the innermost parts. |
| YLT | The bandages of a wound thou removest with the evil, Also the plagues of the inner parts of the heart! |
| WEB | Wounding blows cleanse away evil, and beatings purge the innermost parts. |
| BBE | By the wounds of the rod evil is taken away, and blows make clean the deepest parts of the body. |
Where they part company is in the rendering of terms related to physical discipline and moral cleansing.
The sentence is structured around a main clause with a conjunction leading into a second clause, emphasizing the relationship between the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַכָּה
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 20:30
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 on Disciplinegenerated
Proverbs 20:30 is part of a series of sayings that emphasize the value of discipline and correction. The surrounding verses discuss the importance of a person's spirit and character, highlighting how external actions and internal states are interconnected. This verse concludes a thought on how physical afflictions can lead to moral improvement, echoing themes found in other wisdom literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 19:25 | Strike a mocker, and the simple will beware; rebuke the discerning man, and he will gain knowledge. |
| 2 | Proverbs 22:15 | Foolishness is bound up in the heart of a child, but the rod of discipline drives it far from him. |
| 3 | Isaiah 27:9 | Therefore Jacob’s guilt will be atoned for, and the full fruit of the removal of his sin will be this: When he makes all the altar stones like crushed bits of chalk, no Asherah poles or incense altars will remain standing. |
| 4 | Hebrews 12:10 | Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חַבֻּר֣וֹת, cha.bu.Rotgenerated
The word חַבּוּרָה (chabbuwrah) refers to a wound or bruise, indicating a mark left by injury. It is derived from a root meaning 'to bind' and conveys concepts of hurt or injury. In this verse, it describes the physical marks that can lead to moral cleansing.
The passive nature of the term suggests that these wounds are not merely incidental; they serve a purpose in the process of moral correction. The context implies that such physical experiences can lead to a deeper understanding of one's own faults.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תַּמְר֣וּק (tamruq) governs the entire verse, with two main clauses: one describing the impact of lashes and wounds, and the other detailing the effect of beatings. The structure emphasizes the cause-and-effect relationship between physical discipline and moral cleansing.
The Hebrew word order places emphasis on the actions of scourging and cleansing, highlighting the importance of these processes in the context of moral rectitude.
Septuagint Backgroundgenerated
In the Septuagint, the term חַבּוּרָה is rendered as ὑπώπια, which also refers to physical marks but may carry a slightly different connotation. This choice reflects a broader interpretation of the impact of physical discipline.
The use of συναντᾷ for cleansing suggests a focus on the purifying aspect of discipline, aligning with the overall theme of moral improvement in both texts.
In plain words — the whole versegenerated
Proverbs 20:30 tells us that physical punishment, like lashes and wounds, can help remove evil and purify our innermost being. This highlights the idea that discipline, though painful, serves to improve our moral character.
Frequently Asked Questionsgenerated
It suggests that physical discipline can lead to moral cleansing and improvement.
They are seen as means to scour or remove evil from a person's character.
They refer to the deepest areas of a person's heart or innermost being.
It reflects a perspective on discipline that views it as a necessary means for moral correction.
Reflection Questionsgenerated
- How do I view discipline in my own life — as punishment or as a means of growth?
- What are some ways I can purify my heart and character?
- How can I support others in their journey of moral improvement?
- What lessons can I learn from the physical and spiritual aspects of discipline?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Bede reflect on this verse, discussing the value of physical affliction in moral cleansing.
The sick are to be admonished to consider how great a boon is bodily affliction, which both washes away committed sins and restrains those which might have been committed,Early Church Fathers on Proverbs 20 →
The blueness of a wound cleanses away evil, etc. For when we are struck outwardly, we are silently and afflictedly recalled to the memory of our sins.Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe blueness of a wound cleanseth away evil,.... Rubs it off and scours it away, as the word (m) signifies, or is a clearing and rubbing it off; some men must be beaten black and blue, or must have
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe blueness of a wound, grievous wounds, which make men black and blue, or severe punishments, cleanseth away evil; are the most effectual means to reclaim a wicked man, and to purge out his corruption. So do stripes, Heb. and stripes, which answer to the wounds in the former clause, the inward parts of the belly; either, 1. Which pierce even to the inward parts of the belly; and so we are to understand out of the former branch, cleanse away evil. Or, 2. They cleanse the inward parts of the belly, i.e. of the heart. So this is an addition to the former clause, and the sense of the whole is, Grievous wounds or stripes do cleanse not only the outward man, by keeping it from evil actions, but…
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:30 The blueness of a wound cleanseth away evil: so [do] stripes the inward parts of the belly.Ver. 30. The blueness of the wound cleanseth.] Some must be beaten black and blue ere they will be better; neither is wit anything worth with them till they have paid well for it. - The Jews were ever best when in worst condition. The Athenians, Non nisi atrati, would never mend till they were in mourning. And, “ Anglica gens est optima flens, et pessima ridens. ” As a great statesman said of his nation, Physicians commonly cure a lethargy by a fever. Surgeons let their patients bleed sometimes, etiam ad deliquium animae. The scorpion heals his own wounds; and the viper being beaten and…
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) The blueness of a wound.—Rather, the stripes of a wound, or wounds which cut into the flesh, cleanse away evil. So do stripes the inward parts of the belly.—Better, and blows (which reach) the inward parts of the belly, i.e., which are felt in the inmost recesses of the heart (comp. Proverbs 20:27). Kindness is thrown away upon some people: they can only be touched by punishment.
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. The blueness of a wound] חברות chabburoth, from חבר chabar, to unite, to join together. Does it not refer to the cicatrice of a wound when, in its healing, the two lips are brought together? By this union the wound is healed; and by the previous discharge the lace-rated ends of fibres and blood-vessels are purged away. So stripes, though they hurt for the time, become the means of correcting and discharging the moral evil of the inmost soul, the vice of the heart, the easily-besetting sin. In this chapter, verses fourteen to nineteen, inclusive, are wanting in the Septuagint and Arabic; and the tenth, eleventh, twelfth, and thirteenth, come in after the twenty-second. It is…
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges30. the blueness of a wound] Lit. stripes of (such as to cause) a wound. Render, with R.V., Stripes that wound cleanse away evil: And strokes reach the innermost parts of the belly. The expression, the blueness of a wound, is taken probably from the livor vulneris of the Vulgate, and indicates a blow so severe as to leave a blue, livid wound or weal behind it.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, The blueness of a wound is a cleansing of evil, so are the stripes that go down to the inward parts of the belly.
Read Albert Barnes on Proverbs 20 →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
Lashes and wounds scour evil, and beatings cleanse the inmost parts.
Wounding blows cleanse away evil, and beatings purge the innermost parts.
Lashes and wounds scour evil, and beatings cleanse the inmost parts.
Beatings and wounds cleanse away evil, and floggings cleanse the innermost being.
Tyndale line
The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Stripes that wound cleanse away evil; And strokes reach the innermost parts.
Stripes that wound cleanse away evil: and strokes reach the innermost parts of the belly.
The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
The blewnes of the wound serueth to purge the euill, and the stripes within the bowels of the belly.
Strictly literal
Wounding stripes purge away evil, and strokes [purge] the inner parts of the belly.
The bandages of a wound thou removest with the evil, Also the plagues of the inner parts of the heart!
Blows that wound cleanse away evil, || Also the scourges of the inner parts of the heart!
The bruises of a wound are cleansing means for the bad, and stripes [will reach] the inner chambers of the body.
Blows that make a wound cleanse away evil and beatings make the innermost parts clean.
From the Latin
The blueness of a wound shall wipe away evils: and stripes in the more inward parts of the belly.
Simplified
Wounds and blows clean away what's evil; beatings clean what's deep down inside.
By the wounds of the rod evil is taken away, and blows make clean the deepest parts of the body.
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 six of the seven words matching. This consistency indicates a shared understanding of the verse's message across different traditions.
חַבֻּר֣וֹת פֶּ֭צַע תַּמְר֣וּק בְּרָ֑ע וּ֝מַכּ֗וֹת חַדְרֵי־ בָֽטֶן׃
6 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 20:30
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.
חַבּוּרָה (chabbuwrah) refers to a stripe, blow, or wound, typically indicating a mark left by injury, such as a bruise. It is derived from a root meaning 'to bind' and covers concepts of hurt or injury. The term is noted in various contexts, but no specific verse is mentioned in the entries.
חַבּוּרָה, [חַבֻּרָה, חַבֻרָה] n.f. stripe, blow
base
H2250 חַבּוּרָה, חַבֻּרָה, חַבֻרָה stripe, blow
2250 chabbuwrah khab-boo-raw'
or chabburah {khab-boo-raw'}; or chaburah {khab-oo-raw'};
from 2266; properly, bound (with stripes), i.e. a weal (or
black-and-blue mark itself):--blueness, bruise, hurt, stripe,
wound.
see HEBREW for 02266
חַבּוּרָה (chab.bu.rah) — wound.
bruise, stripe, wound, blow
Aramaic equivalent: cha.vu.lah (חֲבוּלָא "crime" H2248)
N-fp — Noun common · feminine plural constructHNcfpc
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…
פֶּ֫צַע (petsah) refers to a bruise or wound. It is derived from the root word for 'wound' and is consistently used in this context across the lexicons.
פֶּ֫צַע n.m. bruise, wound
base
H6482 פֶּ֫צַע bruise, wound
6482 petsa` peh'-tsah
from 6481; a wound:--wound(-ing).
see HEBREW for 06481
פֶּ֫צַע (pe.tsa) — wound.
bruise, wound
N-ms — Noun common · masculine singular absoluteHNcmsa
תַּמְרוּק (tamruq) refers to a type of cosmetic or cleansing agent, derived from the root meaning to scrub or cleanse. It encompasses items like soap or perfumery used for purification, and can also imply a remedy for injuries. The entries indicate a focus on its use in cleaning or beautifying, but do not provide specific Old Testament references.
תַּמְרוּק n.[m.] id. [m.do.ab]
base
H8562 תַּמְרוּק, תַּמְרֻק, תַּמְרִיק
8562 tamruwq tam-rook'
or tamruq {tam-rook'}; or tamriyq {tam-reek'}; from 4838;
properly, a scouring, i.e. soap or perfumery for the bath;
figuratively, a detergent:--X cleanse, (thing for)
purification(-fying).
see HEBREW for 04838
תַּמְרוּק (tam.ruq) — cosmetic.
1) a scraping, rubbing
2) (CLBL) remedy (for an injury)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ See ABLUTION
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | Adj — PrepositionHR/Aamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
Conj | N-fp — Conjunction · noun common feminine plural constructHC/Ncfpc
חֶ֫דֶר (cheder) refers to a chamber or room, often indicating an inner or innermost space. It is derived from a related term and encompasses meanings like parlour and inward part. The entries consistently highlight its literal use in contexts referring to physical spaces.
חֶ֫דֶר n.m. chamber, room
base
H2315 חֶ֫דֶר chamber, room
2315 cheder kheh'-der
from 2314; an apartment (usually literal):--((bed)
inner)chamber, innermost(-ward) part, parlour, + south, X
within.
see HEBREW for 02314
חֶ֫דֶר (che.der) — chamber.
chamber, room, parlour, innermost or inward part, within
N-mp — 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…
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
HNcfsa — Noun common · feminine singular absoluteHNcfsa
bel'-i: gachon = "the external abdomen" (Ge 3:14; Le 11:42). qobhah = "the abdominal cavity" (Nu 25:8 the American Standard Revised Version "body"). beTen = "the internal abdomen," "the womb" (1Ki 7:20; Job 15:2,35 the King James Version; Job 20:15,23; 40:16; Ps 17,14; Pr 13:25; 18:20; Jer 1:5; Eze 3:3); also figuratively "the internal regions," "the body of anything" (
Belly
The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The “belly of hell” signifies the grave or underworld (Jonah 2:2).