Proverbs 31:1 — Word Study
WLCדִּ֭בְרֵי לְמוּאֵ֣ל מֶ֑לֶךְ מַ֝שָּׂ֗א אֲֽשֶׁר־ יִסְּרַ֥תּוּ אִמּֽוֹ׃
BSA[These are] the wordsdâbâr [chronicles, sayings] of Kingmelek LemuelLᵉmûwʼêl [a king, possibly Solomon] the burdenmassâʼ [prophecy, oracle, message from God] thatʼăsher his motherʼêm [female parent, maternal figure] taught himyâçar■ [disciplined, instructed]
| Greek | English | Parsing |
|---|---|---|
| דִּ֭בְרֵי | [the] words of | Noun common, masculine plural construct |
| לְמוּאֵ֣ל | Lemuel | Noun proper masculine |
| מֶ֑לֶךְ | [the] king | Noun common, masculine singular construct |
| מַ֝שָּׂ֗א | an oracle | Noun common, both singular absolute |
| אֲֽשֶׁר־ | which | Particle |
| יִסְּרַ֥תּוּ | she instructed him | Verb piel perfect third person feminine singular, suffix |
| אִמּֽוֹ׃ | mother his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These are the words of King Lemuel—the burden that his mother taught him: |
| KJV | The words of king Lemuel, the prophecy that his mother taught him. |
| ASV | The words of king Lemuel; the oracle which his mother taught him. |
| YLT | Words of Lemuel a king, a declaration that his mother taught him: |
| WEB | The words of King Lemuel—the revelation which his mother taught him: |
| BBE | The words of Lemuel, king of Massa: the teaching which he had from his mother. |
Translations agree on the wording of the verse without significant differences.
The sentence consists of a main clause followed by a subordinate clause that provides additional context about the teachings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 31:1
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 — The Teachings of King Lemuelgenerated
Proverbs 31:1 introduces the words of King Lemuel, a figure likely associated with wisdom, who conveys the important lessons taught to him by his mother. This verse sets the stage for the subsequent teachings that focus on moral and ethical living, particularly relevant for leaders. The context emphasizes the significance of maternal instruction in shaping character and decision-making, as seen throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 30:1 | These are the words of Agur son of Jakeh—the burden that this man declared to Ithiel: “I am weary, O God, and worn out. |
| 2 | Proverbs 1:8 | Listen, my son, to your father’s instruction, and do not forsake the teaching of your mother. |
| 3 | Proverbs 6:20 | My son, keep your father’s commandment, and do not forsake your mother’s teaching. |
| 4 | 2 Timothy 1:5 | I am reminded of your sincere faith, which first dwelt in your grandmother Lois and your mother Eunice, and I am convinced is in you as well. |
| 5 | 2 Timothy 3:15 | From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — דִּ֭בְרֵי, Div.reigenerated
The term דָּבָר (dabar) is a noun meaning 'word' or 'speech' and encompasses a variety of meanings, including matters or affairs. In this verse, it signifies the wise sayings or teachings of King Lemuel, reflecting the importance of spoken wisdom.
As a masculine plural construct, it indicates a collection of words or teachings, emphasizing the cumulative wisdom imparted by his mother. This highlights the role of verbal instruction in the development of character and leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase the words of King Lemuel.
Sentence Structuregenerated
The main clause is governed by the noun phrase דִּ֭בְרֵי, the words, which introduces the subject matter. The structure indicates that the focus is on the teachings ascribed to King Lemuel, with the subsequent phrases elaborating on the nature of these words.
The phrase מַ֝שָּׂ֗א, an oracle, acts as a complement to the main subject, indicating the weight and significance of the message being conveyed.
Septuagint Backgroundgenerated
The Septuagint translates דִּ֭בְרֵי as λόγοι (logoi), meaning 'words' or 'sayings.' This choice aligns with the Hebrew meaning but emphasizes the spoken nature of the teachings.
The Greek term ξρηματισμός for מַשָּׂא indicates a message or oracle, reflecting a similar understanding of the weight of the instruction given by Lemuel's mother.
In plain words — the whole versegenerated
Proverbs 31:1 presents the words of King Lemuel, which are teachings from his mother. This verse highlights the importance of maternal guidance and the wisdom passed down through generations. The instructions that follow are valuable lessons for living a righteous life.
Frequently Asked Questionsgenerated
Lemuel means 'for God,' suggesting a connection to divine wisdom and authority, and he is often associated with wise sayings.
Maternal instruction is portrayed as foundational in shaping character and moral understanding, emphasizing the role of mothers in guiding their children.
The burden refers to the weighty teachings or prophecies that carry significant moral and ethical implications, intended for leaders and individuals alike.
This verse sets the tone for the wisdom literature in Proverbs, where teachings often focus on practical advice for living a righteous and just life.
Reflection Questionsgenerated
- What lessons from my parents have shaped my values and decisions?
- How can I apply the wisdom of maternal teachings in my own life?
- In what ways can I share valuable teachings with others, as King Lemuel does?
- What are some burdens of wisdom that I carry, and how can I express them?
The early church on this verse — how the Fathers read it
Early commentators like Bede and Richard Challoner reference this verse to discuss the significance of maternal wisdom and the identity of Lemuel as a wise ruler.
The words of King Lemuel, etc. Lemuel is interpreted as, "in whom is God." And he is the same who is spoken of above, called by the same name translated into Latin, "The vision which the man spoke, with whom is God." But the mother,Early Church Fathers on Proverbs 31 →
Lamuel: This name signifies God with him, and is supposed to have been one of the names of Solomon.Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe words of King Lemuel,.... Not what were spoken by him, but what were spoken to him; or declaring what his mother said, as what follows shows; of this king we have no account elsewhere under this name.
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe words of king Lemuel, the prophecy that his mother taught him. The words of king Lemuel - a figurative name for an ideal model king.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 31 Lemuel’ s lesson concerning chastity and temperance, . The proper use of wine, ,7. An exhortation to righteous judgment, ,9. A description of a virtuous wife, , with her husband’ s confidence in her, . Her work and careful provision for her household, . Their furniture and clothing, ,22. The properties and praise of a good wife, . The vanity of beauty; the good are to be praised, ,31. Of king Lemuel, i.e. of Solomon, by the general consent both of Jewish and Christian writers; to whom this name doth very fitly agree, for it signifies one of or from God, or belonging to God; and such a one was Solomon eminently, being given by God to David and Bathsheba, as a pledge of his…
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:1 The words of king Lemuel, the prophecy that his mother taught him.Ver. 1. The words of King Lemuel.] Lemuel’ s lesson, Bathsheba’ s catechism. Lemuel she calls him, because God had owned him. "I will be his father, and be shall be my son"; and was "with him" so long as he was "with God," according to 2 Chronicles 15:2. Indeed, when he grew discinct and dissolute, then God’ s soul sat loose to him, and was disjointed from him, and the rather because he had had the benefit of better education. His father had taught him, and had taken much pains with him. His mother also had counselled and cautioned him early not to give his strength to wine and women; and yet he was most…
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXI. (b). (1) The words of king Lemuel. . . .—More probably this should be translated,” The words of Lemuel, king of Massâ.” (See above on Proverbs 30:1.) “Lemuel,” which most likely signifies (dedicated) “to God,” has been, like Agur, supposed to be a designation of Solomon, but with no good reason. The prophecy that his mother taught him.—Mothers were looked upon with great veneration in the East. (Comp. Proverbs 1:8; Proverbs 6:20.) The mothers of kings especially were treated with marked respect, receiving the title of “queen-mother.” (Comp. 1 Kings 2:19; 1 Kings 15:13.) This seems to be the reason why the mothers of Jewish kings are so constantly mentioned, e.g., 1 Kings 14:31; 1…
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXI The words and prophecy of King Lemuel, and what his mother taught him, 1, 2. Debauchery and much wine to be avoided, 3-7. How kings should administer justice, 8, 9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labour, 10-29. Frailty of beauty, 30, 31. NOTES ON CHAP. XXXI Verse 1. The words of King Lemuel] דברי למואל מכך dibrey lemuel melech, "The words to Muel the king." So the Syriac; and so I think it should be read, the lamed being the article or preposition. But who is Muel or Lemuel? Solomon, according to general opinion; and the mother here mentioned, Bath-sheba. I cannot receive these sayings; for 1. Whoever…
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and CollegesVII. The Words of King Lemuel. Chap. Proverbs 31:1-9 We have here another short Appendix. King Lemuel records, as his oracle, or wise teaching, the counsel given him by his mother (Proverbs 31:1). With terms of ardent affection (Proverbs 31:2) she bids him beware of lust (Proverbs 31:3), and excess of wine (Proverbs 31:4-7), and urges him to befriend the helpless (Proverbs 31:8), and to judge righteously (Proverbs 31:9).
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleThat his mother taught him - Compare Proverbs 1:8; Proverbs 6:20.
Read Albert Barnes on Proverbs 31 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
These are the words of King Lemuel—the burden that his mother taught him:
The words of King Lemuel—the revelation which his mother taught him:
These are the words of King Lemuel—the burden that his mother taught him:
The words of King Lemuel, an oracle that his mother taught him:
Tyndale line
The words of king Lemuel, the prophecy that his mother taught him.
The words of king Lemuel; the oracle which his mother taught him.
The words of king Lemuel; the oracle which his mother taught him.
The words of king Lemuel, the prophecy that his mother taught him.
THE WORDS OF KING LEMUEL: The prophecie which his mother taught him.
Strictly literal
The words of king Lemuel, the prophecy that his mother taught him:
Words of Lemuel a king, a declaration that his mother taught him:
Words of Lemuel, a king, a declaration that his mother taught him:
The words of king Lemuel, the prophecy with which his mother instructed him.
The words of King Lemuel—an instruction his mother taught him.
From the Latin
The words of king Lamuel. The vision wherewith his mother instructed him.
Simplified
These are the words of King Lemuel, an oracle, taught to him by his mother.
The words of Lemuel, king of Massa: the teaching which he had from his mother.
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 31:1 reads, "דִּ֭בְרֵי לְמוּאֵ֣ל מֶ֑לֶךְ מַ֝שָּׂ֗א אֲֽשֶׁר־ יִסְּרַ֥תּוּ אִמּֽוֹ׃" which translates to "These are the words of King Lemuel—the burden that his mother taught him." The Septuagint, while not providing a direct translation, matches six of the seven words found in the Masoretic Text, indicating a strong agreement in the core elements of the verse. However, the specific wording and structure differ as the Septuagint has its own sentence construction. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, further supporting the consistency of the Masoretic Text in this instance.
דִּ֭בְרֵי לְמוּאֵ֣ל מֶ֑לֶךְ מַ֝שָּׂ֗א אֲֽשֶׁר־ יִסְּרַ֥תּוּ אִמּֽוֹ׃
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 31:1
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
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…
לְמוּאֵל, transliterated as Lemuel, is a name meaning 'belonging to God.' It is associated with a king of Massa and is mentioned in Proverbs 31:1, where a mother addresses him with wise sayings. Some sources suggest that Lemuel may refer to Solomon, though this is not universally agreed upon.
לְמוּאֵל, לְמוֹאֵל n.pr.m. king of Massa
base
H3927 לְמוּאֵל, לְמוֹאֵל
3927 Lmuw'el lem-oo-ale'
or Lmow el {lem-o-ale'}; from 3926 and 410; (belonging) to
God; Lemuel or Lemoel, a symbolic name of Solomon: -Lemuel.
see HEBREW for 03926
see HEBREW for 0410
לְמוּאֵל (le.mu.el) — Lemuel.
A man living at the time of United Monarchy, first mentioned at Pro.31.1
§ Lemuel = "for God"
1) the name of an unknown king to whom his mother addressed the prudential maxims contained in some of the Proverbs
1a) might be same as king Solomon
N-proper — Noun proper masculineHNpm
lem'-u-el (lemu'el, or lemo'-el): A king whose words, an "oracle (taught him by his mother)," are given in Pr 31:1-9; and possibly the succeeding acrostic poem (31:10-31) is from the same source. Instead of translating the word after this name as "oracle" some propose to leave it as a proper name, translating "king of Massa," and referring for his kingdom to Massa (Ge 25:14), one of the sons of Ishmael, supposedly head of a tribe or sheikh of a country. It is to be noted, however, that the words of Agur in the previous chapter are similarly called massa', "oracle" with not so clear a reason for referring it to a country. See for a suggested reason for retaining the meaning "oracle" in both places, PROVERBS, THE BOOK OF, II, 6.
John Franklin Genung
Lemuel
Dedicated to God, a king whom his mother instructed (Prov. 31:1-9). Nothing is certainly known concerning him. The rabbis identified him with Solomon.
(dedicated to God), the name of an unknown king to whom his mother addressed the prudential maxims contained in (Proverbs 31:1-9) The rabbinical commentators identified Lemuel with Solomon. Others regard him as king or chief of an Arab tribe dwelling on the borders of Palestine, and elder brother of Agur, whose name stands at the head of (Proverbs 30:1)
The author of Pr 31:1-31. Some suppose it to be an enigmatical name for Solomon.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
N-ms — Noun common · both singular absoluteHNcbsa
or'-a-k'-l:
(1) A divine utterance delivered to man, usually in answer to a request for guidance. So in 2Sa 16:23 for dabhar ("word," as in the Revised Version margin). The use in this passage seems to indicate that at an early period oracular utterances were sought from Yahweh by the Israelites, but the practice certainly fell into disuse at the rise of prophecy, and there are no illustrations of the means employed (1Sa 14:18,19,36-42, etc., belong rather to DIVINATION (which see)). In. the Revised Version margin of such passages as Isa 13:1, "oracle" is used in the titles of certain special prophecies as a substitute for BURDEN (which see) (massa'), with considerable advantage (especially in
Oracle
In the Old Testament used in every case, except 2 Sam. 16:23, to denote the most holy place in the temple (1 Kings 6:5, 19-23; 8:6). In 2 Sam. 16:23 it means the Word of God. A man inquired “at the oracle of God” by means of the Urim and Thummim in the breastplate on the high priest’s ephod. In the New Testament it is used only in the plural, and always denotes the Word of God (Rom. 3:2; Heb. 5:12, etc.). The Scriptures are called “living oracles” (comp. Heb. 4:12) because of their quickening power (Acts…
A supernatural communication; applied to single divine revelations and to the entire word of god, Ac 7:38 Ro 3:2 Heb 5:12, etc. It is also spoken of the covering of he ark of the covenant; as if God there sat enthroned, and delivered his oracles, 2Sa 16:23. See MERCY SEAT. In other places, it means the "Holy of Holies" in the temple, where the ark was placed, 1Ki 6:5,16,19 8:6.
Strikingly unlike the true and living oracles of God were the famous counterfeit oracles of numerous heathen temples. The priests who pretended to convey to applicants the responses of their gods, often gave a reply capable of two opposite…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
V-Piel-Perf-3fs | Suff — Verb piel perfect third person feminine singular · suffixHVpp3fs/Sp3ms
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms