Psalms 72:4 — Word Study
WLCיִשְׁפֹּ֤ט׀ עֲֽנִיֵּי־ עָ֗ם י֭וֹשִׁיעַ לִבְנֵ֣י אֶבְי֑וֹן וִֽידַכֵּ֣א עוֹשֵֽׁק׃
BSAMay he vindicateshâphaṭ▸ [judge, avenge] the afflictedʻânîy [poor, humble, weak] among the peopleʻam [nation, community] may he saveyâshaʻ▸ [rescue, deliver] the childrenbên [sons, descendants] of the needyʼebyôwn [poor, oppressed] and crushdâkâʼ▸ [break, bruise] the oppressorʻâshaq [violent, defrauder]
| Greek | English | Parsing |
|---|---|---|
| יִשְׁפֹּ֤ט׀ | he will judge | Verb, Qal, imperfect third person masculine singular |
| עֲֽנִיֵּי־ | [the] poor [people] of | Adj |
| עָ֗ם | [the] people | Noun common, masculine singular absolute |
| י֭וֹשִׁיעַ | he will save | Verb, Hiphil, imperfect third person masculine singular |
| לִבְנֵ֣י | [the] children of | Preposition, noun common masculine plural construct |
| אֶבְי֑וֹן | [the] needy | Adj |
| וִֽידַכֵּ֣א | so he may crush | Conjunction, verb piel third person masculine singular |
| עוֹשֵֽׁק׃ | [the] oppressor | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor. |
| KJV | He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. |
| ASV | He will judge the poor of the people, He will save the children of the needy, And will break in pieces the oppressor. |
| YLT | He judgeth the poor of the people, Giveth deliverance to the sons of the needy, And bruiseth the oppressor. |
| WEB | He will judge the poor of the people. He will save the children of the needy, and will break the oppressor in pieces. |
| BBE | May he be a judge of the poor among the people, may he give salvation to the children of those who are in need; by him let the violent be crushed. |
Where they part company is אֶבְי֑וֹן — see How Translations Differ.
One main verb, with two phrases detailing the actions that follow. The structure emphasizes the psalmist's urgent plea for divine justice.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 — Psalms 72:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prayer for Justice and Salvationgenerated
Psalms 72:4 expresses a heartfelt plea for God to act on behalf of the oppressed. The psalmist seeks divine justice for the afflicted and deliverance for the needy, reflecting a deep concern for social justice within the community. This verse is part of a larger context that emphasizes the king's role in ensuring righteousness and peace, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 72:12–14 | For he will deliver the needy who cry out and the afflicted who have no helper. |
| 2 | Psalm 109:31 | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
| 3 | Isaiah 11:4 | but with righteousness He will judge the poor, and with equity He will decide for the lowly of the earth. He will strike the earth with the rod of His mouth and slay the wicked with the breath of His lips. |
| 4 | Ezekiel 34:15–16 | I will tend My flock and make them lie down, declares the Lord GOD. |
| 5 | Zechariah 11:7–11 | So I pastured the flock marked for slaughter, especially the afflicted of the flock. Then I took for myself two staffs, calling one Favor and the other Union, and I pastured the flock. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — יִשְׁפֹּ֤ט, yish.Potgenerated
The verb שָׁפַט (shaphat) means to judge or govern. It encompasses a range of actions including pronouncing sentences and executing judgments. In this verse, it conveys the psalmist's hope that God will judge fairly and avenge those who are wronged.
The imperfect form indicates an ongoing or future action, suggesting that the psalmist anticipates God's intervention. This word is often associated with God's justice, highlighting His role as the ultimate judge.
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. The BSB has vindicate, which aligns with the KJV and ASV, both of which also emphasize God's role in delivering justice.
Where others part company with the BSB they part company over the term אֶבְי֑וֹן — needy (BSB) is used by the KJV and ASV, while oppressed (NETB) highlights a different aspect of the same group.
Sentence Structuregenerated
One main verb governs the entire verse — יִשְׁפֹּ֤ט, he will judge — with two phrases hanging off it: a noun phrase describing the afflicted and a clause that details the actions of saving and crushing. This structure emphasizes the psalmist's plea for divine action.
The order of the Hebrew words places emphasis on the verbs, highlighting the actions of judging, saving, and crushing as central to the psalmist's request.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word κρινεῖ (krinei) to translate יִשְׁפֹּ֤ט, indicating a direct correlation in meaning. This choice reflects a consistent understanding of God's role as a judge.
The Greek term carries a similar weight of justice and authority, reinforcing the psalmist's appeal for divine intervention.
In plain words — the whole versegenerated
Psalms 72:4 is a prayer asking God to judge fairly those who are suffering and to save the children of the needy. The psalmist desires that God will also crush those who oppress others, emphasizing a call for justice and mercy.
Frequently Asked Questionsgenerated
To vindicate the afflicted means to bring justice to those who are suffering or oppressed, ensuring they receive fair treatment and support.
The needy refers to those who are poor or in difficult circumstances, often requiring help and protection from those in power.
Crushing the oppressor symbolizes the defeat of those who exploit or harm others, highlighting the psalmist's desire for justice and protection for the vulnerable.
This verse reflects God's character as a just judge who cares for the marginalized and seeks to right the wrongs in society.
Reflection Questionsgenerated
- In what ways can I advocate for the afflicted and needy in my community?
- How does understanding God's role as a judge influence my perspective on justice?
- What actions can I take to support those who are oppressed or in need?
- How does this prayer challenge me to reflect on my own treatment of others?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, referenced this verse to illustrate God's justice and care for the poor in their writings.
"He shall judge the poor of the people, and shall save the sons of the poor" [Psalms 72:4].Early Church Fathers on Psalms 72 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 72:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe shall judge the poor of the people,.... Of the people of God, whether among Jews or Gentiles; [See comments on Psalms 72:2]; he shall save the children of the needy; whose parents being needy,
Read John Gill on Psalms 72 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. He shall judge the poor - He shall vindicate the cause of the afflicted.
Read Robert Jamieson on Psalms 72 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJudge, i.e. vindicate them from their potent oppressors, as judging is used, , and oft elsewhere. The children of the needy; whom the rich peradventure did seize upon for bondmen, upon some pretence or other.
Read Matthew Poole on Psalms 72 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 72:4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.Ver. 4. He shall judge the poor of the people] Indeed all, indifferently, without respect of persons; but a poor man’ s tale shall be heard, and his cause judged, as well as a rich man’ s. Under Christ’ s government it shall be so howsoever; "I know thy poverty, but thou art rich," saith he, Revelation 3:9. Amongst men, both in suits of love and of law, money maketh mastery; not so here. And shall break in pieces the oppressor] The tale berarer, saith the Greek; the slanderer, saith the Latin; the devil, say some. Over these he shall turn the wheel.
Read John Trapp on Psalms 72 →CambridgeThe Cambridge Bible for Schools and Colleges4. An expansion of Psa 72:2. The oppressed and defenceless are the special care of the true king, “whose glory is, redressing human wrong.” He does justice to ‘the afflicted of the people’; he is the preserver of ‘the children of the needy,’ words which are best understood literally, not merely of those born poor, or as a periphrasis, according to a common idiom, for ‘the needy,’ but of children, especially orphans, at once innocent and helpless, and therefore calling for special protection (see Isaiah 10:2; Micah 2:9, for the dangers to which they were exposed): while he crushes the merciless oppressor, treating him as he had treated his victims (Psalms 94:5; Proverbs 22:22-23; Isaiah…
Read Cambridge on Psalms 72 →Albert Barnes1798–1870Barnes' Notes on the BibleHe shall judge the poor of the people - The afflicted; the down-trodden; the needy.
Read Albert Barnes on Psalms 72 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Children of the needy—The phrase specially signifies those who are born to poverty, and is an intensive advance in the sense of poor, in the former line of the verse.
Read Daniel Denison Whedon on Psalms 72 →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
May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor.
He will judge the poor of the people. He will save the children of the needy, and will break the oppressor in pieces.
May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor.
He will defend the oppressed among the people; he will deliver the children of the poor and crush the oppressor.
Tyndale line
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
He will judge the poor of the people, He will save the children of the needy, And will break in pieces the oppressor.
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
He shall iudge the poore of the people: he shall saue the children of the needie, and shall subdue the oppressor.
Strictly literal
He will do justice to the afflicted of the people; he will save the children of the needy, and will break in pieces the oppressor.
He judgeth the poor of the people, Giveth deliverance to the sons of the needy, And bruiseth the oppressor.
He judges the poor of the people, || Gives deliverance to the sons of the needy, || And bruises the oppressor.
He shall judge the afflicted of the people, he shall give help to the children of the needy; but he shall crush the oppressor.
May he judge the poor of the people; may he save the children of the needy and break in pieces the oppressor.
From the Latin
For there is no regard to their death, nor is there strength in their stripes.
Simplified
May he defend the poor and save their children, may he crush those who oppress them.
May he be a judge of the poor among the people, may he give salvation to the children of those who are in need; by him let the violent be crushed.
Word by word, the decisions they made
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 agree on the wording of this verse, with all eight words matching in both texts. This indicates a strong consistency in the preservation of the verse across different traditions.
יִשְׁפֹּ֤ט׀ עֲֽנִיֵּי־ עָ֗ם י֭וֹשִׁיעַ לִבְנֵ֣י אֶבְי֑וֹן וִֽידַכֵּ֣א עוֹשֵֽׁק׃
8 of the 8 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 Psalms 72:4
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAampc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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 אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa