Psalms 73:15 — Word Study
WLCאִם־ אָ֭מַרְתִּי אֲסַפְּרָ֥ה כְמ֑וֹ הִנֵּ֤ה ד֭וֹר בָּנֶ֣יךָ בָגָֽדְתִּי׃
BSAIfʼim [under these circumstances, in this case] I had saidʼâmar■ [spoken, declared] I will speakçâphar [recount, utter] this waykᵉmôw [like this, thus] thenhinnêh I would have betrayedbâgad■ [certainly, assuredly, acted treacherously, dealt falsely with] Your childrenbên [sons, descendants, the generation of Your people]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אָ֭מַרְתִּי | I had said | Verb, Qal, perfect first person common singular |
| אֲסַפְּרָ֥ה | I will speak | Verb, Piel, infinitive construct first person common singular |
| כְמ֑וֹ | like | Preposition |
| הִנֵּ֤ה | here! | Particle |
| ד֭וֹר | [the] generation of | Noun common, masculine singular construct |
| בָּנֶ֣יךָ | children your | Noun common masculine plural construct, suffix |
| בָגָֽדְתִּי׃ | I dealt treacherously with | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I had said, “I will speak this way,” then I would have betrayed Your children. |
| KJV | If I say, I will speak thus; behold, I should offend against the generation of thy children. |
| ASV | If I had said, I will speak thus; Behold, I had dealt treacherously with the generation of thy children. |
| YLT | If I have said, 'I recount thus,' Lo, a generation of Thy sons I have deceived. |
| WEB | If I had said, “I will speak thus”, behold, I would have betrayed the generation of your children. |
| BBE | If I would make clear what it is like, I would say, You are false to the generation of your children. |
Where they part company is in the nuances of the verbs used — see How Translations Differ.
The structure presents a conditional statement followed by the consequence, emphasizing the weight of the psalmist's words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 73:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Reflections on Afflictiongenerated
Psalms 73:15 occurs in a passage where the psalmist grapples with his feelings of affliction and the apparent prosperity of the wicked. He considers the implications of his thoughts and words, particularly regarding how they might affect God's children. This introspection leads him to realize the importance of maintaining faith and integrity in his speech.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:24 | No, my sons; it is not a good report I hear circulating among the LORD’s people. |
| 2 | Malachi 2:8 | But you have departed from the way, and your instruction has caused many to stumble. You have violated the covenant of Levi,” says the LORD of Hosts. |
| 3 | Matthew 18:6–7 | But if anyone causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea. |
| 4 | Romans 14:15–21 | If your brother is distressed by what you eat, you are no longer acting in love. Do not by your eating destroy your brother, for whom Christ died. |
| 5 | 1 Corinthians 8:11–13 | So this weak brother, for whom Christ died, is destroyed by your knowledge. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בָּגָֽדְתִּי, va.Ga.de.tigenerated
The word בָּגַד (bagad) means to act treacherously or deceitfully. It implies a betrayal of trust or confidence, highlighting the serious nature of the psalmist's concern about his potential words. The parsing indicates it is a perfect verb in the first person singular, showing that the psalmist is reflecting on a personal commitment to truthfulness.
The context suggests that the psalmist feels a deep responsibility towards God's people, and the thought of betraying them through careless speech weighs heavily on him. This word encapsulates the tension between his inner turmoil and his duty to uphold faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of the key terms.
Sentence Structuregenerated
The verse is structured around a conditional clause introduced by אִם־ ('im), meaning 'if'. The main verb אָ֭מַרְתִּי ('amar), 'I had said,' governs the sentence, leading into an infinitive phrase אֲסַפְּרָ֥ה ('asaprah'), which describes what the speaker would have done.
The word order places emphasis on the conditional nature of the statement, highlighting the psalmist's internal debate about his thoughts and their potential consequences.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew בָּגַד is rendered with the Greek word ἠσυνθέτηκα, suggesting a similar meaning of betrayal or treachery. This choice reflects a consistent understanding of the psalmist's concern about the implications of his speech.
The translation of the other words aligns closely with their Hebrew counterparts, maintaining the integrity of the original message.
In plain words — the whole versegenerated
Psalms 73:15 shows the psalmist reflecting on his struggles and the weight of his words. He worries that if he expresses his doubts about God, he might betray God's children. This highlights the importance of being careful with our speech, especially regarding faith.
Frequently Asked Questionsgenerated
The psalmist is concerned that his doubts and negative speech could mislead or harm those who look to God for guidance.
He is troubled because he sees the prosperity of the wicked and struggles to reconcile it with his understanding of God's justice.
This verse encapsulates the psalmist's internal conflict and his desire to remain faithful in speech and thought despite his struggles.
We learn the importance of being mindful of our words and the impact they can have on others, especially in matters of faith.
Reflection Questionsgenerated
- How can I ensure my words reflect my faith, especially in difficult times?
- What are some ways I can support others who may be struggling with their faith?
- In what situations do I find it hardest to speak positively about God?
- How can I be more aware of the potential impact of my words on those around me?
The early church on this verse — how the Fathers read it
Early commentators like Ambrose of Milan reflect on this verse, discussing the implications of the psalmist's words and their relevance to understanding God's justice.
And therefore I conferred with my heart and I said to myself, “if I will speak thus, that I have justified my heart in vain,” and the voice of God replied to me and said, “Behold the generation of your children,Early Church Fathers on Psalms 73 →
Such, then, is the first supposition of true knowledge, that things in the world happen by chance. The second is that “on account of the subterfuges you have placed before them” prodigious success,Early Church Fathers on Psalms 73 →
Therefore, in regard to the latter, David also says, “They have ceased to be and have perished by reason of their iniquity as the dream of one that wakes up.” This means: The wicked cease to be,Early Church Fathers on Psalms 73 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 73:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I say, I will speak thus,.... Either as the wicked do, Psalms 73:8 or rather as he had thought in his own mind, Psalms 73:13, wherefore he kept it all to himself, and did not make known to others
Read John Gill on Psalms 73 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, these are the ungodly, who prosper in the world; they increase in riches. -The mental conflict which resulted in the Psalmist's mind from the anomalous prosperity of sinners. Verse 12.
Read Robert Jamieson on Psalms 73 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will speak thus; I will give sentence for the ungodly in this manner. I should offend against the generation of thy children, by grieving, and discouraging, and condemning them, and by tempting them to revolt from God and godliness. But because the Hebrew verb bagad in this sense is always, so far as I have observed, construed with the preposition beth, which is not here, and is constantly put before that preposition and word which it governs, and not after, as here it is, I rather join with them who render the place thus; which is more agreeable to the words and order of the text; Behold the generation of thy children, (or, Behold, these are the generation of thy children, as appears by…
Read Matthew Poole on Psalms 73 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 73:15 If I say, I will speak thus; behold, I should offend [against] the generation of thy children.Ver. 15. If I say I will speak thus] If I should give way to such a wicked thought, &c. Here the Spirit beginneth to get the upper hand, to gain the wind and the hill of the flesh. The Spirit would always get the better of the flesh, were it upon equal terms. But when the flesh shall get the hill, as it were, of temptation, and shall have wind to drive the smoke upon the face and eyes of the combatant, that is, to blind him, upon such a disadvantage he may seem to be overcome. Behold, I shall offend against the generation, &c.] As if they were no children, because so sharply chastened…
Read John Trapp on Psalms 73 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) If I say . . .—Or, If, thought I, I should reason thus, I should be faithless to the generation of thy sons. Or, perhaps, if it ever occurred to my mind to speak thus, the Hebrew often using two finite verbs to express one thought. (See, e.g., Psalms 73:8; Psalms 73:19.)
Read Charles John Ellicott on Psalms 73 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. If I say, I will speak thus] I have at last discovered that I have reasoned incorrectly; and that I have the uniform testimony of all thy children against me. From generation to generation they have testified that the Judge of all the earth does right; they have trusted in thee, and were never confounded. They also met with afflictions and sore trials, but thou didst bring them safely through all, didst sustain them in the worst, and sanctifiedst the whole to their eternal good.
Read AdamClarke on Psalms 73 →CambridgeThe Cambridge Bible for Schools and Colleges15–28. Faith triumphant in the conviction of an ultimate judgement and the consciousness of the supreme blessedness of fellowship with God.
Read Cambridge on Psalms 73 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I say, I will speak thus - If I should resolve to give expression to my feelings. If I should utter all that is passing in my mind and my heart.
Read Albert Barnes on Psalms 73 →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
If I had said, “I will speak this way,” then I would have betrayed Your children.
If I had said, “I will speak thus”, behold, I would have betrayed the generation of your children.
If I had said, “I will speak this way,” then I would have betrayed Your children.
If I had publicized these thoughts, I would have betrayed your loyal followers.
Tyndale line
If I say, I will speak thus; behold, I should offend against the generation of thy children.
If I had said, I will speak thus; Behold, I had dealt treacherously with the generation of thy children.
If I had said, I will speak thus; behold, I had dealt treacherously with the generation of thy children.
If I say, I will speak thus; behold, I should offend against the generation of thy children.
If I say, I will iudge thus, beholde the generation of thy children: I haue trespassed.
Strictly literal
If I said, I will speak thus, behold, I should be faithless to the generation of thy children.
If I have said, 'I recount thus,' Lo, a generation of Thy sons I have deceived.
If I have said, “I recount thus,” || Behold, I have deceived a generation of Your sons.
But if I were to say, I will speak thus: behold, I would be treacherous against the generation of thy children.
If I had said, “I will say these things,” then I would have betrayed this generation of your children.
From the Latin
Thou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers.
Simplified
If I'd talked like this to others, I would have betrayed your people.
If I would make clear what it is like, I would say, You are false to the generation of your children.
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 7 of the 8 words matched. This indicates a strong consistency in the transmission of this verse, reinforcing its significance across different traditions.
אִם־ אָ֭מַרְתִּי אֲסַפְּרָ֥ה כְמ֑וֹ הִנֵּ֤ה ד֭וֹר בָּנֶ֣יךָ בָגָֽדְתִּי׃
7 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 73:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — PrepositionHR
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs