Proverbs 23:29 — Word Study
WLCלְמִ֨י א֥וֹי לְמִ֪י אֲב֡וֹי לְמִ֤י מִדְיָנִ֨ים לְמִ֥י שִׂ֗יחַ לְ֭מִי פְּצָעִ֣ים חִנָּ֑ם לְ֝מִ֗י חַכְלִל֥וּת עֵינָֽיִם׃
BSAWhomîy has woeʼôwy [sorrow, deep grief] Whomîy has sorrowʼăbôwy△ [pain, distress] Whomîy has contentionsmâdôwn [strife, quarrels] Whomîy has complaintssîyach [bitter murmuring, lamentation] Whomîy {has} needlesschinnâm woundspetsaʻ [injuries without cause, bruises] Whomîy has bloodshotchaklilûwth△ eyesʻayin [redness of eyes, dullness of vision]
| Greek | English | Parsing |
|---|---|---|
| לְמִ֨י | [belongs] to whom? | Preposition, pronoun |
| א֥וֹי | woe | Particle |
| לְמִ֪י | [belongs] to whom? | Preposition, pronoun |
| אֲב֡וֹי | woe! | Particle |
| לְמִ֤י | [belong] to whom? | Preposition, pronoun |
| מִדְיָנִ֨ים | contentions | Noun common, masculine plural absolute |
| לְמִ֥י | [belongs] to whom? | Preposition, pronoun |
| שִׂ֗יחַ | complaint | Noun common, masculine singular absolute |
| לְ֭מִי | [belong] to whom? | Preposition, pronoun |
| פְּצָעִ֣ים | wounds | Noun common, masculine plural absolute |
| חִנָּ֑ם | without cause | Adverb |
| לְ֝מִ֗י | [belongs] to whom? | Preposition, pronoun |
| חַכְלִל֥וּת | dullness of | Noun common, feminine singular construct |
| עֵינָֽיִם׃ | eyes | Noun common, feminine dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has needless wounds? Who has bloodshot eyes? |
| KJV | Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? |
| ASV | Who hath woe? who hath sorrow? who hath contentions? Who hath complaining? who hath wounds without cause? Who hath redness of eyes? |
| YLT | Who hath woe? who hath sorrow? Who hath contentions? who hath plaint? Who hath wounds without cause? Who hath redness of eyes? |
| WEB | Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? |
| BBE | Who says, Oh! who says, Ah! who has violent arguments, who has grief, who has wounds without cause, whose eyes are dark? |
Where they part company is אֲבוֹי — see How Translations Differ.
The verse is structured as a series of rhetorical questions, each highlighting a different consequence of excessive drinking.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאוֹי
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 23:29
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 — Warnings Against Excessive Drinkinggenerated
Proverbs 23:29 presents a series of rhetorical questions that emphasize the negative consequences associated with excessive drinking. The verses surrounding it warn the reader about the dangers of wine, highlighting how it leads to sorrow, conflict, and physical harm. This passage serves as a cautionary reminder of the pitfalls of indulgence and the importance of self-control.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:21 | For the drunkard and the glutton will come to poverty, and drowsiness will clothe them in rags. |
| 2 | Proverbs 20:1 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
| 3 | 1 Samuel 25:36–37 | When Abigail returned to Nabal, there he was in the house, holding a feast fit for a king, in high spirits and very drunk. So she told him nothing until morning light. |
| 4 | 2 Samuel 13:28 | Now Absalom had ordered his young men, “Watch Amnon until his heart is merry with wine, and when I order you to strike Amnon down, you are to kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant!” |
| 5 | 1 Kings 20:16–22 | They marched out at noon while Ben-hadad and the 32 kings allied with him were in their tents getting drunk. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֲב֡וֹי, 'a.Vogenerated
The word אֲבוֹי (abowy) is an exclamation expressing pain or sorrow, often translated as 'Oh!' or 'Woe!'. It conveys a sense of desire or uneasiness, indicating deep emotional distress. The parsing shows it functions as a particle, emphasizing its role in expressing lamentation.
This word appears only once in the Hebrew Bible, underscoring its unique and intense emotional weight. It captures the essence of grief and serves as a powerful rhetorical device in this verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree in rendering the questions similarly, focusing on the themes of woe and sorrow.
Sentence Structuregenerated
The structure of the verse consists of a series of clauses, each beginning with a rhetorical question. The main verb is implied, with each question serving as a predicate that highlights different negative outcomes associated with drinking.
The repeated phrase לְמִי (le.Mi), meaning 'to whom?', serves as a refrain, drawing attention to the various consequences experienced by those who indulge in wine.
Septuagint Backgroundgenerated
The Septuagint translates אֲבוֹי as θόρυβος (thorybos), which means 'disturbance' or 'turmoil'. This choice reflects a broader interpretation of the emotional and social chaos that can result from excessive drinking.
The use of οὐαί (ouai) for אוֹי indicates a similar expression of lament, emphasizing the sorrowful consequences of indulgence.
In plain words — the whole versegenerated
Proverbs 23:29 asks a series of questions about the negative effects of drinking wine. It highlights who experiences sorrow, conflict, and injuries, emphasizing the consequences of excessive indulgence. This verse serves as a warning about the dangers of alcohol.
Frequently Asked Questionsgenerated
The phrase refers to those who suffer emotional pain or distress, often as a result of excessive drinking.
Rhetorical questions emphasize the seriousness of the consequences associated with drinking, prompting the reader to reflect on their own experiences.
Bloodshot eyes indicate a lack of clarity or focus, often associated with drunkenness, suggesting the physical toll of excessive alcohol consumption.
This verse fits within a broader warning against the dangers of wine, highlighting the emotional and physical consequences of indulgence.
Reflection Questionsgenerated
- What are some personal experiences that have led to sorrow or conflict in my life?
- How can I practice moderation in my own life to avoid the pitfalls described in this verse?
- In what ways can I support others who may be struggling with the effects of alcohol?
- What lessons can I learn from this verse about the importance of self-control and awareness?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to discuss the dangers of indulgence and the spiritual implications of excessive drinking.
By the mention of redness of eyes—a sign of death—it is made clear that the wine-bibber is already dead to the Word and to reason. It declares his death to the Lord.Early Church Fathers on Proverbs 23 →
“Who has woe? Who has sorrow?” For whom is there distress and darkness? For whom eternal doom? Is it not for the transgressors? For those who deny the faith? And what is the proof of their denial? Is it not that they have denied their own…Early Church Fathers on Proverbs 23 →
Since you are the presbyters and deacons of Christ, you ought always to be sober, both among yourselves and among others, so that you may be able to warn the unruly. Now the Scripture says, “The men in power are passionate.Early Church Fathers on Proverbs 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 23:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath woe?.... In this world and in the other, in body and soul; diseases of body, distress of mind, waste of substance, and all manner of evils and calamities; if any man has these, the drunkard
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? Who hath sorrow?
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the sin of lust he proceeds to that of drunkenness, which doth frequently accompany it. Babbling the sin of much and impertinent talking; or, tumultuous noise or clamour, which is usual among drunkards. See . Without cause; upon every slight occasion, which men inflamed with wine are very apt to take.
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:29 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?Ver. 29. Who hath woe? who hath sorrow?] Whoredom is usually ushered in by drunkenness. Est Venus in vinis. It is Venus in the wines. Hence, the whore cometh forth with a "cup," as with an instrument fit for the fulfilling of her lust; even as of old every one did openly bear in his hand at Rome the badge of that art that he professed. Solomon therefore having warned his young nobleman of whoredom, fitly shows him next the mischief of drunkenness; and this he doth by way of admiration or interrogation, that the drunkard may (will he, nill he) see, as…
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Wounds without cause?—Which might have been avoided, and which serve no good end. Redness of eyes?—Rather, dimness.
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Who hath wo?] I believe Solomon refers here to the natural effects of drunkenness. And perhaps אוי oi, which we translate wo, and אבוי aboi, which we translate sorrow, are mere natural sounds or vociferations that take place among drunken men, either from illness, or the nauseating effects of too much liquor. As to contentions among such; babblings on a variety of subjects, which they neither understand nor are fit to discuss; wounds, got by falling out about nothing; and red eyes, bloodshotten with excess of drink, or black and blue eyes with fighting; - these are such common and general effects of these compotations, as naturally to follow from them. So that they who tarry long…
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges29. woe … sorrow] Lit. oh!… alas!babbling] Rather, contentions, as the same Heb. word is rendered in Proverbs 18:19; the quarrelsomeness of the man in drink, leading to pugnacity, and so to “wounds without a cause.” redness] Comp. Genesis 49:12, where however the word is used of the effect of wine on the eyes in a good sense. The LXX. have here τίνοςπελιδνοὶ (bloodshot) οἱὀφθαλμοί; suffusio oculorum, Vulg. Some however render the word darkness here (R.V. marg.), and dark or dark-flashing (in contrast to the white teeth) in Genesis.
Read Cambridge on Proverbs 23 →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
Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has needless wounds? Who has bloodshot eyes?
Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes?
Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has needless wounds? Who has bloodshot eyes?
Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has wounds without cause? Who has dullness of the eyes?
Tyndale line
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
Who hath woe? who hath sorrow? who hath contentions? Who hath complaining? who hath wounds without cause? Who hath redness of eyes?
Who hath woe? who hath sorrow? who hath contentions? who hath complaining? who hath wounds without cause? who hath redness of eyes?
Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
To whome is woe? to whome is sorowe? to whom is strife? to whom is murmuring? to whom are woundes without cause? and to whome is the rednesse of the eyes?
Strictly literal
Who hath woe? Who hath sorrow? Who contentions? Who complaining? Who wounds without cause? Who redness of eyes?
Who hath woe? who hath sorrow? Who hath contentions? who hath plaint? Who hath wounds without cause? Who hath redness of eyes?
Who has woe? Who has sorrow? Who has contentions? Who has complaint? Who has wounds without cause? Who has redness of eyes?
Who hath woe? who hath sorrow? who hath quarrels? who hath complaints? who hath wounds without cause? who hath redness of eyes?
Who has woe? Who has sorrow? Who has fights? Who has complaining? Who has wounds for no reason? Who has bloodshot eyes?
From the Latin
Who hath woe? whose father hath woe? who hath contentions? who falls into pits? who hath wounds without cause? who hath redness of eyes?
Simplified
Who's in trouble? Who's in pain? Who's arguing? Who's complaining? Who's injured for no reason? Who's got bloodshot eyes?
Who says, Oh! who says, Ah! who has violent arguments, who has grief, who has wounds without cause, whose eyes are dark?
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 12 of the 14 words matched. The Septuagint's translation reflects a similar understanding of the verse's themes, though its word order and articles differ.
לְמִ֨י א֥וֹי לְמִ֪י אֲב֡וֹי לְמִ֤י מִדְיָנִ֨ים לְמִ֥י שִׂ֗יחַ לְ֭מִי פְּצָעִ֣ים חִנָּ֑ם לְ֝מִ֗י חַכְלִל֥וּת עֵינָֽיִם׃
12 of the 14 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 23:29
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
אוֹי (oy) is an interjection expressing grief or despair, often translated as 'woe!' or 'alas!'. It likely originates from a root meaning to cry out, emphasizing its use as a passionate lamentation. The entries consistently highlight its emotional intensity without significant disagreement.
אוֹי interj. (onomatop.) woe! an impassioned expression of grief and despair
base
H188 אוֹי (onomatop.) woe! an empassioned expression of grief and despair
188 'owy o'-ee
probably from 183 (in the sense of crying out after);
lamentation; also interjectionally Oh!:--alas, woe.
see HEBREW for 0183
אוֹי (oy) — woe!.
1) woe! alas! oh!
1a) passionate cry of grief or despair
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
אֲבוֹי (abowy) is an exclamation expressing pain or sorrow, often translated as 'Oh!' or 'Woe!'. It conveys a sense of desire or uneasiness, stemming from a root related to longing. The entries consistently highlight its use as an interjection without significant disagreement among lexicons.
אֲבוֹי interj. exclam. of pain, Oh!
base
H17 אֲבוֹי exclam. of pain, Oh!
17 'abowy ab-o'ee
from 14 (in the sense of desiring); want:--sorrow.
see HEBREW for 014
אֲבוֹי (a.voy) — pain!.
Oh!, Woe!, (exclamation of pain - indicates desire or uneasiness)
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
מִדְיָן (midyan) refers to strife or contention, indicating a state of disagreement or conflict. The term is associated with brawling and is derived from a variation of another Hebrew word for contention. It appears in contexts relating to disputes or arguments.
מָדוֹן n.m. strife, contention
strife, contention
object of contention
base
H4079 דִּין, דּוּן
4079 midyan mid-yawn'
a variation for 4066:--brawling, contention(-ous).
see HEBREW for 04066
מִדְיָן (mid.yan) — contention.
strife, contention
HNcmpa — Noun common · masculine plural absoluteHNcmpa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
שִׂיחַ (siyach) refers to a form of contemplation or utterance, encompassing meanings such as communication, complaint, meditation, and talk. It is derived from a related root and is associated with expressions of musing or anxiety. The entries suggest a focus on the emotional aspects of communication, particularly in the context of complaints or meditative thoughts.
שִׂיחַ n.m. complaint, musing
base
H7879 שִׂיחַ
7879 siyach see'-akh
from 7878; a contemplation; by implication, an
utterance:--babbling, communication, complaint, meditation,
prayer, talk.
see HEBREW for 07878
שִׂיחַ (si.ach) — complaint.
1) meditation, complaint, musing
1a) plaint, complaint
1b) following are uncertain
1b1) musing
1b2) anxiety, trouble
1b3) talk
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See MURMURING
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
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-mp — Noun common · masculine plural absoluteHNcmpa
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Prep | Part — Preposition · pronounHR/Pi
חַכְלִילוּת (chakliluwth) refers to a state of dullness or redness, particularly in the context of the eyes, often associated with drunkenness. It is derived from the root word for 'flash' and is noted in Proverbs 23:29.
חַכְלִילוּת n.f. dulness, of eyes in drunkenness, Pr 23:29
ref
H2448 חַכְלִילוּת, חַכְלִלוּת
2448 chakliluwth khak-lee-looth'
from 2447; flash (of the eyes); in a bad sense,
blearedness:--redness.
see HEBREW for 02447
חַכְלִלוּת (chakh.li.lut) — dullness.
redness, dullness
N-fs — Noun common · feminine singular constructHNcfsc
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 עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual absoluteHNcfda