Deuteronomy 32:19 — Word Study
WLCוַיַּ֥רְא יְהוָ֖ה וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו׃
BSAWhen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saw thisrâʼâh▸ [to look after, to care for] He rejected [them]nâʼats▸ [to spurn, to scorn] provoked to angerkaʻaç [moved to anger, vexed, vexation, frustration] by His sonsbên [descendants, children] and daughtersbath [female children, or figuratively, the people of God]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֥רְא | and he saw | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| וַיִּנְאָ֑ץ | and he spurned | Verb, Qal, sequential imperfect third person masculine singular |
| מִכַּ֥עַס | from [the] provocation of | Preposition, noun common masculine singular construct |
| בָּנָ֖יו | sons his | Noun common masculine plural construct, suffix |
| וּבְנֹתָֽיו׃ | and daughters his | Conjunction, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the LORD saw this, He rejected them, provoked to anger by His sons and daughters. |
| KJV | And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. |
| ASV | And Jehovah saw it, and abhorred them, Because of the provocation of his sons and his daughters. |
| YLT | And Jehovah seeth and despiseth — For the provocation of His sons and His daughters. |
| WEB | Yahweh saw and abhorred, because of the provocation of his sons and his daughters. |
| BBE | And the Lord saw with disgust the evil-doing of his sons and daughters. |
Where they part company is מִכַּ֥עַס — see How Translations Differ.
The sentence begins with a conditional clause, followed by the main action and its cause, illustrating the direct relationship between observation and emotional response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרָאָה
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 — Deuteronomy 32:19
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 Song of Mosesgenerated
Deuteronomy 32:19 is part of a poetic reflection by Moses, where he recounts the LORD's displeasure with Israel for their unfaithfulness. This song serves as a reminder of God's covenant and the consequences of turning away from Him. The verses surrounding this highlight Israel's rebellion and God's righteous anger, emphasizing the relationship between the Creator and His chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:11 | And I will make My dwelling place among you, and My soul will not despise you. |
| 2 | Judges 2:14 | Then the anger of the LORD burned against Israel, and He delivered them into the hands of those who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist. |
| 3 | Psalm 5:4 | For You are not a God who delights in wickedness; no evil can dwell with You. |
| 4 | Psalm 10:3 | For the wicked man boasts in the cravings of his heart; he blesses the greedy and reviles the LORD. |
| 5 | Psalm 78:59 | On hearing it, God was furious and rejected Israel completely. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְהוָ֖ה, Yah.wehgenerated
The name יְהוָ֖ה (Yahweh) signifies the eternal and self-existent nature of God, often rendered as 'the LORD' in English translations. This name reflects God's covenantal relationship with Israel and His active role in their history.
In this verse, יְהוָ֖ה sees the actions of His people, which evokes a response of rejection and anger. The use of this name underscores the seriousness of their transgressions against the covenant.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses rejected for וַיִּנְאָ֑ץ.
Sentence Structuregenerated
The verse is structured around two finite verbs: וַיַּ֥רְא (and He saw) and וַיִּנְאָ֑ץ (and He spurned). The first verb introduces God's observation, while the second verb indicates His rejection, creating a cause-and-effect relationship.
The sentence flows from God's perception of His people's actions to His emotional response, illustrating the direct connection between observation and reaction in the divine-human relationship.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֖ה as κύριος (Lord), maintaining the significance of God's authority. The Greek verb εἶδεν (He saw) corresponds to the Hebrew verb, indicating a direct observation.
This choice of words in the Septuagint reflects a consistent understanding of God's active engagement with His people, emphasizing His awareness of their actions.
In plain words — the whole versegenerated
Deuteronomy 32:19 tells us that when the LORD saw the actions of His people, He rejected them because they provoked Him to anger. This verse highlights the consequences of Israel's unfaithfulness and God's response to their behavior.
Frequently Asked Questionsgenerated
Rejection here indicates God's response to the unfaithfulness of Israel, showing that their actions have consequences in their relationship with Him.
God's anger is provoked by the actions of His children, which reflect a disregard for His covenant and a turning away from His ways.
This verse encapsulates the central theme of the Song of Moses, which reflects on Israel's rebellion and God's righteous anger in response to their unfaithfulness.
We learn that our actions have consequences, especially in our relationship with God, and that He desires faithfulness from His people.
Reflection Questionsgenerated
- In what ways can I reflect on my actions and their impact on my relationship with God?
- How can I remain faithful to God in my daily life, avoiding the pitfalls of unfaithfulness?
- What does it mean for me to understand God as Yahweh, the covenant-keeping God?
- How can I encourage others to remain faithful to their commitments to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the Lord saw [it],.... The disregard of the Jews to Christ, their forgetfulness of him, their disesteem and rejection of him; their continuance of sacrifices, when the great sacrifice was
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. He abhorred them , [ wayin'aats (H5006)] - he rejected them with hatred and aversion.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause of their sins, whereby they provoked him to anger. Or, by reason of his great and just anger against them he abhorred, or reprobated, or cast off his sons and his daughters, for such they were by calling and profession, but not in truth and reality, .
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:19 And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters.Ver. 19. Of his sons and of his daughters.] Titular at least; wherefore their sin was the greater. "What? Thou, my son Brutus?" This cut Caesar to the heart. Kαισυτεκνον Bρουτε.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The Lord saw . . . abhorred.—Comp. Jeremiah 14:21.
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. When the Lord saw it, &c.] More literally, And the Lord saw it, and through indignation he reprobated his sons and his daughters. That is, When the Lord shall see such conduct, he shall be justly incensed, and so reject and deliver up to captivity his sons and daughters.
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges19–25. God’s Vengeance 19But the Lord saw and He spurned, From grief with His sons and His daughters. 20‘Let me hide my countenance from them, I will see what their end shall be. For an upsetting race are they, Sons without steadfastness in them. 21They moved me to jealousy with a nó-god, With their vanities vexed me And I make them jealous with a no-people, With an infidel nation will vex them.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. The Lord… abhorred them — And Jehovah saw it and rejected them, because he was angry with his sons and his daughters. Jehovah saw their idolatry. In the apostasy of Israel the women became luxurious and corrupt.
Read Daniel Denison Whedon on Deuteronomy 32 →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
When the LORD saw this, He rejected them, provoked to anger by His sons and daughters.
Yahweh saw and abhorred, because of the provocation of his sons and his daughters.
When the LORD saw this, He rejected them, provoked to anger by His sons and daughters.
But the Lord took note and despised them because his sons and daughters enraged him.
Tyndale line
And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.
And Jehovah saw it, and abhorred them, Because of the provocation of his sons and his daughters.
And the LORD saw it, and abhorred them, Because of the provocation of his sons and his daughters.
And when the LORD saw it , he abhorred them , because of the provoking of his sons, and of his daughters.
The Lord then sawe it, and was angrie, for the prouocation of his sonnes and of his daughters.
Strictly literal
And Jehovah saw it, and despised them, Because of the provoking of his sons and of his daughters.
And Jehovah seeth and despiseth — For the provocation of His sons and His daughters.
And YHWH sees and despises—For the provocation of His sons and His daughters.
And the Lord saw this, and he was angry; because of the provoking of his sons and of his daughters.
Yahweh saw this and he rejected them, because his sons and his daughters provoked him so.
From the Latin
The Lord saw, and was moved to wrath: because his own sons and daughters provoked him.
Simplified
The Lord rejected them when he saw this; his sons and daughters made him angry.
And the Lord saw with disgust the evil-doing of his sons and daughters.
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, the Septuagint, and the Samaritan Pentateuch all agree on the wording of this verse. The Dead Sea Scrolls show some damage, with portions restored by editors, but the preserved words match the Masoretic Text closely.
וַיַּ֥רְא יְהוָ֖ה וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו׃
6 of the 6 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.
וירא יהוה וינאץ מכעס בניו ובנתיו
Agrees with the Masoretic Text here, word for word.
[וירא] [יהוה] [וינאץ] [מכעס] בני׳ו ובנותי׳ו
2 words on the leather — 4 supplied entire by an editor.
וירא יהוה ויקנא
3 words of the verse are on this fragment — 1 partly restored.
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 Deuteronomy 32:19
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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/Sp3ms
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)
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms