Proverbs 30:11 — Word Study
WLCדּ֭וֹר אָבִ֣יו יְקַלֵּ֑ל וְאֶת־ אִ֝מּ֗וֹ לֹ֣א יְבָרֵֽךְ׃
BSAThere is a generationdôwr [of people, a period of time] of those who curseqâlal▸ [lightly esteem, bring into contempt] their fathersʼâb [parental figures, authorities] and do notlôʼ [absent from, neglecting to] blessbârak▸ [praise, honor] their mothersʼêm [maternal figures, caregivers]
| Greek | English | Parsing |
|---|---|---|
| דּ֭וֹר | a generation | Noun common, masculine singular absolute |
| אָבִ֣יו | father its | Noun common masculine singular construct, suffix |
| יְקַלֵּ֑ל | it curses | Verb, Piel, imperfect third person masculine singular |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אִ֝מּ֗וֹ | mother its | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| יְבָרֵֽךְ׃ | it blesses | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There is a generation of those who curse their fathers and do not bless their mothers. |
| KJV | There is a generation that curseth their father, and doth not bless their mother. |
| ASV | There is a generation that curse their father, And bless not their mother. |
| YLT | A generation [is], that lightly esteemeth their father, And their mother doth not bless. |
| WEB | There is a generation that curses their father, and doesn’t bless their mother. |
| BBE | There is a generation who put a curse on their father, and do not give a blessing to their mother. |
All translations agree on the meaning and structure of the verse.
The sentence has a main clause followed by two subordinate clauses that describe the actions of the generation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָלַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 30:11
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 — Observations on Generational Behaviorgenerated
Proverbs 30:11 reflects on the attitudes of a particular generation, highlighting their tendency to curse their fathers and neglect to bless their mothers. This verse is part of a broader discourse in Proverbs 30, where the author presents various characteristics of different generations, illustrating moral decay and societal issues. The surrounding verses provide context by contrasting this generation's behavior with others, emphasizing the need for respect and honor within family structures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 30:12–14 | There is a generation of those who are pure in their own eyes and yet unwashed of their filth. |
| 2 | Matthew 3:7 | But when John saw many of the Pharisees and Sadducees coming to his place of baptism, he said to them, “You brood of vipers, who warned you to flee from the coming wrath? |
| 3 | 1 Peter 2:9 | But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light. |
| 4 | Proverbs 30:17 | As for the eye that mocks a father and scorns obedience to a mother, may the ravens of the valley pluck it out and young vultures devour it. |
| 5 | Proverbs 20:20 | Whoever curses his father or mother, his lamp will be extinguished in deepest darkness. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — דּוֹר, Dorgenerated
The word דּוֹר (Dor) refers to a generation or a group of people living during a specific time. It emphasizes both the temporal aspect of existence and the shared experiences of those within that period. The parsing indicates it is a masculine singular noun, suggesting a collective identity.
In this verse, דּוֹר sets the stage for the moral observation that follows, identifying a specific group characterized by their actions towards parental figures. This highlights the social dynamics and values of the time.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that this verse describes a generation that curses their fathers and does not bless their mothers.
Sentence Structuregenerated
The finite verb יְקַלֵּ֑ל (it curses) governs the main clause, with two noun phrases following it: the subject דּוֹר (a generation) and the object markers אָבִיו (their fathers) and אִמּוֹ (their mothers). The structure emphasizes the actions of the generation in relation to their parents.
The word order in Hebrew places the focus on the generation and their actions, highlighting the disrespectful behavior that is being condemned.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְקַלֵּ֑ל is rendered as καταρᾶται, which carries the meaning of cursing or invoking a curse. This choice reflects a direct translation of the Hebrew sense, maintaining the focus on the disrespectful actions of the generation.
The use of πατέρα for אָב indicates a consistent understanding of familial relationships across translations.
In plain words — the whole versegenerated
Proverbs 30:11 speaks about a generation that shows disrespect by cursing their fathers and failing to bless their mothers. This reflects a broader theme of moral behavior in society, highlighting the importance of honoring parental figures.
Frequently Asked Questionsgenerated
To curse one's father means to show disrespect or contempt towards him, undermining the authority and role of the father.
Blessing one's mother signifies respect and honor, acknowledging her role and contributions in one's life.
This verse highlights the potential moral decline in attitudes towards authority figures, suggesting a need for reflection and change.
Similar to other teachings in Proverbs, this verse emphasizes the importance of respect within familial relationships and the consequences of neglecting such values.
Reflection Questionsgenerated
- In what ways can I show respect to my parents and elders?
- How does my generation reflect the values presented in this verse?
- What are some practical steps I can take to honor my family?
- How can I encourage others to value and respect their parents?
The early church on this verse — how the Fathers read it
Early commentators have noted the moral implications of this verse, reflecting on the societal issues of disrespect towards parents.
A generation that curses its father, etc. When previously he asked for the purity of life to be given to him by the Lord, he suddenly turns his gaze to contemplate the wickedness of the perverse, how many miseries they are involved in,Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There is] a generation [that] curseth their father,.... A sort of men that neither fear God nor regard men; and are so inhuman as to be without natural affections to their parents; have no reverence
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is a generation that curseth their father, and doth not bless their mother. No JFB commentary on this verse.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA generation; a sort of men, abominable both to God and men; which is implied concerning these and the following kinds of sinners, . Their father, and mother too, as it follows; ungrateful and unnatural monsters.
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:11 [There is] a generation [that] curseth their father, and doth not bless their mother.Ver. 11. There is a generation that curseth their father.] An evil and an adulterous generation, doubtless; a bastardly brood, as were those in the gospel; "a generation of vipers," that make their way into the world by their dams’ death. These monsters of men are doomed to destruction. Hell gapes for them, as also it doth for such as revile or denigrate their masters, magistrates, ministers, benefactors, ancients. There is a certain plant which our herbalists call Herbam impiam, or wicked cudweed, whose younger branches still yield flowers to overtop the older. Such weeds grow too rife…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) There is a generation . . .—The words “there is” are not in the Hebrew, so it is left in doubt what is the predicate of these four evil “generations,” whether Agur means by them to describe the men of his own time, or to say that such are unbearable. (Comp. Proverbs 30:21.) The same characters are to be found in the description of men of the “last days” (2 Timothy 3:1 sqq).
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. There is a generation] There are such persons in the world. In this and the three following verses the wise man points out four grand evils that prevailed in his time. The first, Those who not only did not honour, but who evil-treated, their parents.
Read AdamClarke on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges11–14. Four generations, or classes of men that are detestable.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleAs the teacher had uttered what he most desired, so now he tells what he most abhorred; and in true-harmony with the teaching of the Ten Commandments places in the foremost rank those who rise against the Fifth.
Read Albert Barnes on Proverbs 30 →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
There is a generation of those who curse their fathers and do not bless their mothers.
There is a generation that curses their father, and doesn’t bless their mother.
There is a generation of those who curse their fathers and do not bless their mothers.
There is a generation who curse their fathers and do not bless their mothers.
Tyndale line
There is a generation that curseth their father, and doth not bless their mother.
There is a generation that curse their father, And bless not their mother.
There is a generation that curseth their father, and doth not bless their mother.
There is a generation that curseth their father, and doth not bless their mother.
There is a generation that curseth their father, and doeth not blesse their mother.
Strictly literal
There is a generation that curseth their father, and doth not bless their mother;
A generation [is], that lightly esteemeth their father, And their mother doth not bless.
A generation lightly esteems their father, || And does not bless their mother.
There is a generation that curseth its father, and doth not bless its mother.
There is a generation that curses their father and does not bless their mother.
From the Latin
There is a generation that curseth their father, and doth not bless their mother.
Simplified
There are some who curse their fathers and do not bless their mothers.
There is a generation who put a curse on their father, and do not give a blessing to their mother.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "דּ֭וֹר אָבִ֣יו יְקַלֵּ֑ל וְאֶת־ אִ֝מּ֗וֹ לֹ֣א יְבָרֵֽךְ׃" which translates to, "There is a generation that curses its father and does not bless its mother." The Septuagint shows a close alignment with the Masoretic Text, as six out of seven words match, though the word order and articles differ due to its Greek structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, indicating a strong agreement with the Masoretic Text in this instance.
דּ֭וֹר אָבִ֣יו יְקַלֵּ֑ל וְאֶת־ אִ֝מּ֗וֹ לֹ֣א יְבָרֵֽךְ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 30:11
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.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms