Micah 7:6 — Word Study
WLCכִּֽי־ בֵן֙ מְנַבֵּ֣ל אָ֔ב בַּ֚ת קָמָ֣ה בְאִמָּ֔הּ כַּלָּ֖ה בַּחֲמֹתָ֑הּ אֹיְבֵ֥י אִ֖ישׁ אַנְשֵׁ֥י בֵיתֽוֹ׃
BSAForkîy ◂a sonbên dishonorsnâbêl [treats with contempt] his fatherʼâb ◂a daughterbath risesqûwm [defies] against her motherʼêm and a daughter-in-lawkallâh [opposes, is hostile towards] against her mother-in-lawchămôwth A man’sʼîysh [closest, family] enemies [are]ʼôyêb [those who hate, adversaries] of his own householdbayith
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בֵן֙ | a son | Noun common, masculine singular absolute |
| מְנַבֵּ֣ל | [is] treating with contempt | Verb, Piel, participle (active) masculine singular |
| אָ֔ב | a father | Noun common, masculine singular absolute |
| בַּ֚ת | a daughter | Noun common, feminine singular absolute |
| קָמָ֣ה | [is] arising | Verb, Qal, participle (active) feminine singular |
| בְאִמָּ֔הּ | on mother her | Preposition, noun common feminine singular construct, suffix |
| כַּלָּ֖ה | a daughter-in-law | Noun common, feminine singular absolute |
| בַּחֲמֹתָ֑הּ | on mother-in-law her | Preposition, noun common feminine singular construct, suffix |
| אֹיְבֵ֥י | [are the] enemies of | Verb, Qal, participle (active) masculine plural common |
| אִ֖ישׁ | a person | Noun common, masculine singular absolute |
| אַנְשֵׁ֥י | [the] people of | Noun common, masculine plural construct |
| בֵיתֽוֹ׃ | own household his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For a son dishonors his father, a daughter rises against her mother, and a daughter-in-law against her mother-in-law. A man’s enemies are the members of his own household. |
| KJV | For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. |
| ASV | For the son dishonoreth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house. |
| YLT | For a son is dishonouring a father, A daughter hath stood against her mother, A daughter-in-law against her mother-in-law, The enemies of each [are] the men of his house. |
| WEB | For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house. |
| BBE | For the son puts shame on his father, the daughter goes against her mother and the daughter-in-law against her mother-in-law; and a man's haters are those of his family. |
The translations agree on the overall meaning, with variations in specific wording.
The sentence is structured with a main clause followed by additional clauses that elaborate on the theme of familial betrayal.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבֵּן
verbנָבַל
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 — Micah 7:6
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 Breakdown of Family Bondsgenerated
Micah 7:6 presents a stark picture of familial discord, where traditional bonds of love and respect are replaced by contempt and hostility. This verse serves as a reflection on the moral and social decay that Micah observes in his society, illustrating how close relationships can turn adversarial. The surrounding verses further emphasize the need for reliance on God rather than on flawed human relationships, as seen in Micah 7:5 and 7:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 9:22–24 | And Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. |
| 2 | Genesis 49:4 | Uncontrolled as the waters, you will no longer excel, because you went up to your father’s bed, onto my couch, and defiled it. |
| 3 | 2 Samuel 15:10–12 | Then Absalom sent spies throughout the tribes of Israel with this message: “When you hear the sound of the horn, you are to say, ‘Absalom reigns in Hebron!’” |
| 4 | 2 Samuel 16:11–21 | Then David said to Abishai and to all his servants, “Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. |
| 5 | Proverbs 30:11–17 | There is a generation of those who curse their fathers and do not bless their mothers. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מְנַבֵּ֣ל, me.na.Belgenerated
The verb מְנַבֵּ֣ל (me.na.Bel) is a Piel participle, indicating an active role in treating someone with contempt. It is derived from the root נָבַל (nabal), which conveys a sense of foolishness or moral failing. In this context, it describes a son who dishonors his father, indicating a severe breakdown of respect within the family unit.
This word's usage highlights the seriousness of the offense, as it does not merely imply disrespect but a deeper moral failing. The active participle form emphasizes that this dishonoring is a continuous action, reflecting a pervasive attitude within the household.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase treats with contempt for מְנַבֵּ֣ל.
Sentence Structuregenerated
The verse contains multiple clauses, with the main finite verb מְנַבֵּ֣ל (is treating with contempt) governing the subject בֵן (son) and its object אָב (father). This structure highlights the relationships involved in the action.
The following clauses introduce additional subjects and verbs, creating a layered depiction of familial conflict. The word order emphasizes the subjects and their actions, showcasing the breakdown of respect and love within the household.
Septuagint Backgroundgenerated
In the Septuagint, מְנַבֵּ֣ל is rendered as ἀτιμάζει (treats with contempt), which conveys a similar sense of dishonor. This choice reflects a consistent interpretation of the Hebrew term, emphasizing the moral implications of the actions described.
The Greek translation retains the weight of the original Hebrew, indicating that the translators understood the severity of familial betrayal being described.
In plain words — the whole versegenerated
Micah 7:6 describes how family members can turn against each other, highlighting the dishonor a son shows to his father and a daughter to her mother. It illustrates that sometimes, the greatest enemies can be those who are closest to us, such as family members.
Frequently Asked Questionsgenerated
Micah is highlighting the severe breakdown of respect and honor within families, where a son shows contempt for his father, indicating a moral decline.
This verse illustrates that familial relationships can become sources of conflict and betrayal, emphasizing the need for strong moral values.
Micah's observation serves as a warning about the potential for discord in close relationships and the importance of maintaining respect and honor among family members.
By mentioning enemies within the household, Micah underscores the tragic reality that those we are closest to can sometimes become our greatest adversaries.
Reflection Questionsgenerated
- In what ways have I seen family relationships become strained or hostile?
- How can I ensure that I maintain respect and honor in my own family?
- What steps can I take to address conflicts within my household?
- How does this verse challenge my understanding of familial loyalty?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss moral integrity and the challenges of faith within family dynamics.
Just what is the work of the axe? The excision of the soul that is incurably fruitless, like the tree even after the dung has been applied. And what does the sword do? The sword of the Word cuts through defenses.Early Church Fathers on Micah 7 →
A man, then, who remains the same and yet prattles to himself about the change for the better that he has undergone in baptism should attend to what Paul says: “If anyone thinks he is something when he is nothing,Early Church Fathers on Micah 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 7:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the son dishonoureth the father,.... Speaks contemptibly of him; behaves rudely towards him; shows him no respect and reverence; exposes his failings, and makes him the object of his banter and
Read John Gill on Micah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. For the son dishonoureth the father.
Read Robert Jamieson on Micah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor: the prophet here gives us a reason of his advice to be wary how and whom they trust. The son; who received his being, maintenance, education, and inherits the honour as well as estate of his father; the son, obliged by most inviolable laws to please, preserve, and honour his father, dishonoureth, seeks to accuse, vilify, endanger, and ruin the father; whose dishonour and loss, or ruin, is also the son’ s dishonour and ruin; yet unnatural treachery will be so rife in those times, that the father had need keep his guard upon his very son. The daughter, whose love and affection are usually more tender than the sons’ towards parents, yet will forget their duty. Riseth up against her…
Read Matthew Poole on Micah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 7:6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’ s enemies [are] the men of his own house.Ver. 6. For the son dishonoureth the father] Or, revileth the father (Menabbel), be-Nabals him, beknaves him (of Nabal comes Nebulo), turpitudine afficit, bepastles him, vilifleth him. This is monstrous wickedness, Malachi 1:6, and a sure sign the devil hath set his limbs in a man that is thus unnatural, fierce, traitorous, heady, high-minded; which yet is foretold of these dregs of time, these last and worst days, both by our Saviour, Matthew 10:21; Matthew 10:35-36, and likewise by St Paul, 2 Timothy 3:3-4.…
Read John Trapp on Micah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5, 6) Trust ye not . . .—All is now distrust and suspicion. The households are divided each against itself, and the relationships which should mean mutual confidence and support have become the occasion of the most bitter hostility. Our Lord adopts these words to express the strife and division which, He foresaw, would defile Christianity. (Comp. Matthew 10:35; Mark 13:12; Luke 12:53.)
Read Charles John Ellicott on Micah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. For the son dishonoureth the father] See the use our Lord has made of these words, where he quotes them, Matthew 10:21; Matthew 10:25; Matthew 10:36, and the notes there.
Read AdamClarke on Micah 7 →CambridgeThe Cambridge Bible for Schools and Colleges6. dishonoureth] Lit. ‘treateth as a fool.’ The same verb in the same form occurs in Deuteronomy 32:6. It is unsafe however to argue that Deuteronomy must have been already written in the time of Micah, for we also find the word in Jeremiah 14:21, Nahum 3:6. Micah 7:7-20. Here the thread of thought is broken; the following verses appear to have been attached later. The speaker is, indeed, still the true Israel; but here she appears already overpowered by her enemies, whereas in Micah 7:1-6 the day of chastisement was still far off. Here, accordingly, consolation is the chief object of the prophetic writer; in the earlier passage, he had to warn his people of the still future calamity. In…
Read Cambridge on Micah 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleOF THE NATION’S , Micah 7:1-6.Scholars are not agreed on the person of the speaker in these verses; some think of the prophet, some of Zion, some of the “true Israel,” that is, Israel after the spirit.
Read Daniel Denison Whedon on Micah 7 →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
For a son dishonors his father, a daughter rises against her mother, and a daughter-in-law against her mother-in-law. A man’s enemies are the members of his own household.
For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house.
For a son dishonors his father, a daughter rises against her mother, and a daughter-in-law against her mother-in-law. A man’s enemies are the members of his own household.
For a son thinks his father is a fool, a daughter challenges her mother, and a daughter-in-law her mother-in-law; a man’s enemies are his own servants.
Tyndale line
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.
For the son dishonoreth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house.
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.
For the son dishonoreth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house.
For the sonne reuileth the father: ye daughter riseth vp against her mother: the daughter in lawe against her mother in lawe, and a mans enemies are the men of his owne house.
Strictly literal
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law: a man's enemies are the men of his own household.
For a son is dishonouring a father, A daughter hath stood against her mother, A daughter-in-law against her mother-in-law, The enemies of each [are] the men of his house.
For a son is dishonoring a father, || A daughter has stood against her mother, || A daughter-in-law against her mother-in-law, || The enemies of each [are] the men of his house.
For the son disgraceth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house.
For a son dishonors his father, a daughter rises up against her mother, and a daughter-in-law against her mother-in-law. A man's enemies are the people of his own house.
From the Latin
For the son dishonoureth the father, and the daughter riseth up against her mother, the daughter in law against her mother in law: and a man’s enemies are they of his own household.
Simplified
For a son treats his father with contempt; a daughter opposes her mother, and a daughter-in-law her mother-in-law. Your enemies are members of your own family.
For the son puts shame on his father, the daughter goes against her mother and the daughter-in-law against her mother-in-law; and a man's haters are those of his family.
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 show agreement in the wording of this verse, with 13 out of 13 words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, although one word is partly restored and another is supplied by an editor.
כִּֽי־ בֵן֙ מְנַבֵּ֣ל אָ֔ב בַּ֚ת קָמָ֣ה בְאִמָּ֔הּ כַּלָּ֖ה בַּחֲמֹתָ֑הּ אֹיְבֵ֥י אִ֖ישׁ אַנְשֵׁ֥י בֵיתֽוֹ׃
13 of the 13 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.
כי בן מנבל [אב] בת קמה באמ׳ה כלה בחמת׳ה איבי איש אנשי בית׳ו
11 words on the leather — 1 partly restored, 1 supplied entire by an editor.
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 Micah 7:6
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
נָבַל (nabal) has two main meanings: to be senseless or foolish, and to wither or fade. It can describe both a moral failing and a physical decline, such as a plant wilting. The word's usage in the Old Testament reflects these themes, though the lexicons do not present significant disagreement on its meanings.
נָבַל vb. be senseless, foolish
Qal if thou hast been foolish in lifting up thyself
Pi. regard or treat as a נָבָל (q.v.), i.e. with contumely
base
נָבֵל vb. sink or drop down, languish, wither and fall, fade
Qal
sink or drop down
usu. fall like a leaf, or flower wither and fall, fade
base
H5034a נָבֵל be senseless, foolish H5034b נָבֵל sink or dropdown, languish, wither and fall, fade
5034 nabel naw-bale'
a primitive root; to wilt; generally, to fall away, fail,
faint; figuratively, to be foolish or (morally) wicked;
causatively, to despise, disgrace:--disgrace, dishounour,
lightly esteem, fade (away, - ing), fall (down, -ling, off),
do foolishly, come to nought, X surely, make vile, wither.
נָבַל (na.val) — be senseless.
1) to be senseless, be foolish
1a) (Qal) to be foolish
1b) (Piel)
1b1) to regard or treat as foolish
1b2) to treat with contempt
נָבֵל (na.vel) — to wither.
1) to sink or drop down, languish, wither and fall, fade
1a) (Qal)
1a1) to sink or drop down
1a2) to fall, wither and fall, fade
1a3) to droop
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fs — Noun common · feminine singular absoluteHNcfsa
Daughter
This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Gen. 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, “the daughters of Zion” (Isa. 3:16), “daughters of the Philistines” (2 Sam. 1:20). (3.) Small towns and villages lying around a city are its “daughters,” as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa. 23:12). (4.) The people of Jerusalem are spoken of as “the daughters of Zion” (Isa. 37:22). (5.) The daughters of a tree are its boughs (
The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. (Genesis 24:48) It is used of the female inhabitants of a place or country, (Genesis 6:2; Luke 23:28) and of cities in general, (Isaiah 10:32; 23:12) but more specifically of dependent towns or hamlets, while to the principal city the correlative "mother" is applied. (Numbers 21:25) "Daughters of music," i.e. singing birds, (Ecclesiastes 12:4) refers to the power of making and enjoying music.
→ Forbidden to be wife of her mother's husband Le 20:14
→ Sold in concubinage Ex 21:7-10
→ Given in marriage by parents Jud 1:12,13; 1Sa 17:25; 18:20,21
→ Property rights of Nu 27:1-11; 36; Jos 17:3-6; Ru 4:3
→ Used also for granddaughter Ge 36:2
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
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
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
כַּלָה (kallah) primarily means 'bride' or 'daughter-in-law.' It is derived from a root meaning 'to be perfect.' The entries consistently refer to the word as denoting a son's wife or a young bride, with no significant disagreement among the lexicons.
כַּלָה n.f. daughter-in-law, bride
base
H3618 כַּלָה daughter-in-law, bride
3618 kallah kal-law'
from 3634; a bride (as if perfect); hence, a son's
wife:--bride, daughter-in-law, spouse.
see HEBREW for 03634
כַּלָּה (kal.lah) — daughter-in-law: bride.
: bride
1) bride, daughter-in-law
1a) daughter-in-law
1b) bride, young wife
Also means: kal.lah (כַּלָּה ": daughter-in-law" H3618H)
כַּלָּה (kal.lah) — daughter-in-law.
: daughter-in-law
1) bride, daughter-in-law
1a) daughter-in-law
1b) bride, young wife
N-fs — Noun common · feminine singular absoluteHNcfsa
See RELATIONSHIPS, FAMILY.
חֲמוֹת (chamowth) means 'husband’s mother' or 'mother-in-law.' It is a feminine noun derived from the root of another word, specifically H2524. The entries consistently define it as referring to a mother-in-law without any significant disagreement among the lexicons.
[חֲמוֹת] n.f. husband’s mother
base
H2545 [חֲמוֹת] husband’s mother
2545 chamowth kham-oth'
or (shortened) chamoth {kham-oth'}; feminine of 2524; a
mother-in-law:--mother in law.
see HEBREW for 02524
חֲמוֹת (cha.mot) — mother-in-law.
mother-in-law, husband's mother
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms