Micah 1:16 — Word Study
WLCקָרְחִ֣י וָגֹ֔זִּי עַל־ בְּנֵ֖י תַּעֲנוּגָ֑יִךְ הַרְחִ֤בִי קָרְחָתֵךְ֙ כַּנֶּ֔שֶׁר כִּ֥י גָל֖וּ מִמֵּֽךְ׃ ס
BSAShave yourselves baldqârach [make yourselves completely bare] and cut off your hairgazâz [shear, like sheep] in mourning forʻal [deep sorrow, lamentation] your precioustaʻănûwg [delightful, cherished] childrenbên make yourselvesrâchab as baldqorchâh as an eaglenesher [a vulture, a large bird of prey] forkîy they will go from youmin [be taken away, removed] into exilegâlâh■ [captivity, a foreign land]
| Greek | English | Parsing |
|---|---|---|
| קָרְחִ֣י | make bald | Verb, Qal, imperative second person feminine singular |
| וָגֹ֔זִּי | and shear | Conjunction, verb qal imperative second person feminine singular |
| עַל־ | on | Preposition |
| בְּנֵ֖י | [the] children of | Noun common, masculine plural construct |
| תַּעֲנוּגָ֑יִךְ | delights your | Noun common masculine plural construct, suffix |
| הַרְחִ֤בִי | make large | Verb, Hiphil, imperative second person feminine singular |
| קָרְחָתֵךְ֙ | baldness your | Noun common feminine singular construct, suffix |
| כַּנֶּ֔שֶׁר | like eagle | Preposition, noun common masculine singular absolute |
| כִּ֥י | for | Particle |
| גָל֖וּ | they will go into exile | Verb, Qal, perfect third person common plural |
| מִמֵּֽךְ׃ ס | from you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile. |
| KJV | Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee. |
| ASV | Make thee bald, and cut off thy hair for the children of thy delight: enlarge thy baldness as the eagle; for they are gone into captivity from thee. |
| YLT | Make bald and shave, for thy delightful sons, Enlarge thy baldness as an eagle, For they have removed from thee! |
| WEB | Shave your heads, and cut off your hair for the children of your delight. Enlarge your baldness like the vulture, for they have gone into captivity from you! |
| BBE | Let your head be uncovered and your hair cut off in sorrow for the children of your delight: let the hair be pulled from your head like an eagle's; for they have been taken away from you as prisoners. |
Where they part company is תַּעֲנוּגָ֑יִךְ — see How Translations Differ.
The structure is built around a main command with supporting phrases that clarify the reasons and methods of mourning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַח
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 1:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament for Israel's Childrengenerated
Micah 1:16 expresses a deep sorrow for the loss of children, urging the people to demonstrate their grief through physical acts such as shaving their heads. This reflects the cultural practices of mourning in ancient Israel, where such actions signified loss and lamentation. The surrounding verses highlight the impending judgment and exile faced by the people, emphasizing the seriousness of the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:20 | Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped, |
| 2 | Isaiah 15:2 | Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off. |
| 3 | Isaiah 22:12 | On that day the Lord GOD of Hosts called for weeping and wailing, for shaven heads and the wearing of sackcloth. |
| 4 | Jeremiah 6:26 | O daughter of my people, dress yourselves in sackcloth and roll in ashes. Mourn with bitter wailing, as you would for an only son, for suddenly the destroyer will come upon us. |
| 5 | Jeremiah 7:29 | Cut off your hair and throw it away. Raise up a lamentation on the barren heights, for the LORD has rejected and forsaken the generation of His wrath.’ |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תַּעֲנוּגָ֑יִךְ, ta.'a.nu.Ga.yikhgenerated
The word תַּעֲנוּג (ta'anug) refers to delight or luxury, indicating something cherished or precious. In this context, it describes the children who are deeply valued by their parents, making their impending loss even more poignant.
This noun is in the construct form, indicating possession, as seen in the suffix attached to it. The parsing shows it as a common masculine plural noun, emphasizing that it refers to multiple children who are loved and cherished.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is קָרְחִ֣י, make bald, which governs the imperative actions of mourning. The structure includes a series of commands directed to the people, indicating the urgency of their response to impending loss.
The syntax shows a series of phrases that elaborate on the mourning process: the act of shaving, the reason for mourning, and the description of the children. The emphasis on the children as precious adds weight to the call for mourning.
Septuagint Backgroundgenerated
The Septuagint translates קָרְחִ֣י as χύρησαι, indicating a direct call to shave, which aligns with the Hebrew imperative. This choice reflects the cultural practice of expressing grief through physical alterations.
The Greek word ἀετός for כַּנֶּ֔שֶׁר suggests a focus on the eagle's baldness, reinforcing the imagery of loss and transformation in mourning.
In plain words — the whole versegenerated
Micah 1:16 urges the people to shave their heads and cut their hair as a sign of mourning for their beloved children, who are about to be taken into exile. This reflects the deep sorrow felt over the loss of those they cherish.
Frequently Asked Questionsgenerated
Micah refers to the children as deeply valued and cherished, highlighting the emotional weight of their impending loss.
Shaving the head was a common practice in ancient Israel to express grief and loss, signifying a physical manifestation of sorrow.
The eagle represents strength and the starkness of loss, as it is used to illustrate the baldness that comes from mourning.
The call to mourn is directly tied to the exile of the children, emphasizing the sorrow that comes with their removal from the community.
Reflection Questionsgenerated
- How can I express my grief in a way that honors those I have lost?
- What does it mean to cherish those around me, and how can I show that value?
- In what ways can mourning be a communal experience, as seen in this verse?
- How does the imagery of the eagle affect my understanding of loss?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss themes of mourning and loss, illustrating its significance in understanding the plight of Israel.
Shave and shear the sons of your delights, spread your baldness like an eagle, for captives have been led away from you. LXX: Glory of the daughter of Israel, shave and shear the sons of your delicacy;Early Church Fathers on Micah 1 →
What happened to her we know was said through the prophet concerning Judea: Enlarge your baldness like the eagle. For the baldness of a man usually occurs only on the head, but the baldness of an eagle occurs over the whole body,Early Church Fathers on Micah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMake thee bald, and poll thee for thy delicate children,.... Which is said, either with respect to Mareshah, or to Adullam, or to the whole land, as Kimchi observes; rather to the latter; and that
Read John Gill on Micah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMake thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee. Make thee bald ... - a token of deep mourning (Ezra 9:3; Job 1:20).
Read Robert Jamieson on Micah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMake thee bald; O Judea and Israel, in token of sorrow for these wasting judgments, tear off thy hair with thine own hands. Poll thee; shave off with the razor and by others’ hand what thou canst not tear off. For thy delicate children; for the loss of them, some being slain, others starved or swept away with pestilence, and the residue carried captive; express thy deep sorrow for these miseries conformably to the custom of bitter mourning, 15:2 . Enlarge thy baldness; make thy baldness greater than usual, for the occasion does require and will justify it. As the eagle; which loseth at once her strength, courage, and beauty, and languisheth in her baldness. For they, thy delicate children…
Read Matthew Poole on Micah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 1:16 Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.Ver. 16. Make thee bald and poll thee] i.e. Make most bitter lamentation. He alludes to a custom among the Easterlings, of tearing off the hair of their heads and beards in times of great heaviness. See Job 1:20 Isaiah 15:2 Jeremiah 7:29 Ezra 9:3. In other cases baldness was forbidden Israel (lest they should symbolize with heathens), but in case of sorrow for sin they were called to it, Isaiah 22:12. For thy delicate children] To whom thou hast been rather a parricide than a parent; dealing by them, as that false schoolmaster in Italy, that…
Read John Trapp on Micah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Make thee bald.—Joel appeals to the land of Judah to go into deep mourning by reason of the loss of her children, slain in war or carried into captivity. The shaving of the head as a token of grief was common amongst Eastern nations, and is distinct from the idolatrous custom of cutting the hair in a peculiar shape denounced by Jeremiah (Jeremiah 9:26, margin), and forbidden by the Jewish Law (Leviticus 19:27-28). As the eagle.—The Hebrew name for eagle includes the different kinds of vultures. Entire baldness is a marked feature of the vulture. The terms in which Joel speaks of the entire desolation of the cities of Judah must refer to a more complete calamity than that inflicted by…
Read Charles John Ellicott on Micah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Make thee bald] Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Amos 8:10. The desolation should be so great that Israel should feel it to her utmost extent; and the mourning should be like that of a mother for the death of her most delicate children. Enlarge thy baldness as the eagle] Referring to the mounting of this bird, when in casting its feathers and breeding new ones, it is very sickly, and its strength wholly exhausted. They are gone into captivity] This is a prediction of the captivity by Shalmaneser. Samaria, the chief city, is called on to deplore it, as then fast approaching.
Read AdamClarke on Micah 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. Make thee bald] The prophet addresses the sorrowing mother, Judah, who sees her children go forth into exile. The injunction is to be understood poetically (see on Micah 1:13). Artificial baldness, as a sign of mourning, was against the Law (Leviticus 19:27-28, Deuteronomy 14:1), but this prohibition was apparently not recognized in the Shephιlah. Micah speaks in the character of a man of the Shephιlah. as the eagle] The word for ‘eagle’ (nesher) seems, in common discourse, to have included the vulture (so also ἀετός, Matthew 24:28), which is common in Egypt and Palestine.
Read Cambridge on Micah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleMake thee bald, poll - (literally, shear thee for thy delicate children Some special ways of cutting the hair were forbidden to the Israelites, as being idolatrous customs, such as the rounding the
Read Albert Barnes on Micah 1 →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
Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile.
Shave your heads, and cut off your hair for the children of your delight. Enlarge your baldness like the vulture, for they have gone into captivity from you!
Shave yourselves bald and cut off your hair in mourning for your precious children; make yourselves as bald as an eagle, for they will go from you into exile.
Shave your heads bald as you mourn for the children you love; shave your foreheads as bald as an eagle, for they are taken from you into exile.
Tyndale line
Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Make thee bald, and cut off thy hair for the children of thy delight: enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Make thee bald, and poll thee for the children of thy delight: enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Make thee balde: and shaue thee for thy delicate children: enlarge thy baldenesse as the eagle, for they are gone into captiuity from thee.
Strictly literal
Make thee bald, and poll thee for the children of thy delights; enlarge thy baldness as the eagle, for they are gone into captivity from thee.
Make bald and shave, for thy delightful sons, Enlarge thy baldness as an eagle, For they have removed from thee!
Make bald and shave, for your delightful sons, || Enlarge your baldness as an eagle, || For they have removed from you!
Make thyself bald, and cut off thy hair for the children of thy delight; enlarge thy baldness like the eagle; because they are gone into exile from thee.
Shave your head and cut off your hair for the children in whom you delight. Make yourself as bald as eagles, for your children will go into exile from you.
From the Latin
Make thee bald, and be polled for thy delicate children: enlarge thy baldness as the eagle: for they are carried into captivity from thee.
Simplified
Shave your heads, for the children you love will be taken away; make yourselves as bald as a vulture, for they will be exiled far away from you.
Let your head be uncovered and your hair cut off in sorrow for the children of your delight: let the hair be pulled from your head like an eagle's; for they have been taken away from you as prisoners.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 10 of the 11 words matched. The Dead Sea Scrolls show some restoration, but the core message remains consistent across witnesses, emphasizing the call to mourn for the children.
קָרְחִ֣י וָגֹ֔זִּי עַל־ בְּנֵ֖י תַּעֲנוּגָ֑יִךְ הַרְחִ֤בִי קָרְחָתֵךְ֙ כַּנֶּ֔שֶׁר כִּ֥י גָל֖וּ מִמֵּֽךְ׃ ס
10 of the 11 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.
קרחי וגזי על בני תענוגי׳ך הרחבי קרחת׳ך [כנשר] [כי] [גלו] [ממ׳ך]
5 words on the leather — 2 partly restored, 4 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 1:16
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.
קָרַח (qarach) is a primitive root meaning to make bald. It covers various forms of the verb, including making oneself bald and the act of baldness, often associated with mourning practices. The entries indicate that this action was typically performed by mourners, as noted in the Brown-Driver-Briggs lexicon.
קָרַח vb. make bald, or a baldness, usu. (by mourners) for the dead Qal make a baldness … for.
Niph. men shall not make themselves bald for them.
Hiph. and they shall make a baldness for thee.
Hoph. every head made bald (by carrying load).
base
H7139 קָרַח
7139 qarach kaw-rakh'
a primitive root; to depilate:--make (self) bald.
קָרַח (qa.rach) — to make bald.
1) to be bald, make bald
1a) (Qal) to make bald, make a baldness
1b) (Niphal) to make oneself bald
1c) (Hiphil) to make oneself bald
1d)(Hophal) to make bald
V-Qal-Impv-2fs — Verb · Qal · imperative second person feminine singularHVqv2fs
גָּזַז (gazaz) means to shear or cut off, particularly in reference to sheep. It can also imply destruction, especially in the context of enemies, as noted in the entries. The word has forms in both the Qal and Niphal stems, indicating active shearing and a passive state of being cut off.
[גָּזַז] vb. shear
Qal shear sheep
Niph. be cut off (= destroyed) of Assyrians
base
H1494 [גָּזַז] shear .shear sheep
. be cut off (= destroyed) of Assyrians
1494 gazaz gaw-zaz'
a primitive root (akin to 1468); to cut off; specifically to
shear a flock or shave the hair; figuratively to destroy an
enemy:--cut off (down), poll, shave, ((sheep-)) shear(-er).
see HEBREW for 01468
גָּזַז (ga.zaz) — to shear.
1) to shear, mow
1a) (Qal)
1a1) to shear
1a2) shearer (participle)
1b) (Niphal) to be cut off, be destroyed
Conj | V-Qal-Impv-2fs — Conjunction · verb qal imperative second person feminine singularHC/Vqv2fs
sher.
See SHEEP; SHEEP TENDING.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 — 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…
תַּעֲנוּג (ta`anuwg) refers to concepts of luxury, daintiness, and exquisite delight. It is derived from the root meaning to be soft or delicate. The term encompasses ideas of pleasantness and comfort, highlighting a sense of refined enjoyment.
תַּעֲנוּג n.[m.] daintiness, luxury, exquisite delight
base
H8588 תַּעֲנוּג
8588 ta`anuwg tah-an-oog'
or taanug {tah-an-oog'}; and (feminine) taeanugah
{tah-ah-oog-aw'}; from 6026; luxury:--delicate, delight,
pleasant.
see HEBREW for 06026
תַּעֲנוּג (ta.a.nug) — luxury.
1) daintiness, luxury, exquisite delight, pleasantness, delight, comfort
1a) luxury
1b) dainty
1c) delight
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
רָחַב (rachab) is a Hebrew verb meaning to be or grow wide or large. It encompasses various forms, including being widened or enlarged (Qal), describing broad or roomy pastures (Niphal), and the act of making something large or enlarging it (Hiphil). The entries collectively emphasize both literal and figurative uses of the term.
רָחַב [? also רָחֹב] vb. be or grow, wide, large
Qal be widened, enlarged
Niph. broad, roomy, pasture.
Hiph.
make large
enlarge
base
H7337 רָחַב [? also רָחֹב] be or grow, wide, large
7337 rachab raw-khab'
a primitive root; to broaden (intransitive or transitive,
literal or figurative):--be an en-(make) large(-ing), make
room, make (open) wide.
רָחַב (ra.chav) — to enlarge.
1) to be or grow wide, be or grow large
1a) (Qal) to be widened, be enlarged
1b) (Niphal) broad or roomy pasture (participle)
1c) (Hiphil)
1c1) to make large
1c2) to enlarge
V-Hiphil-Impv-2fs — Verb · Hiphil · imperative second person feminine singularHVhv2fs
קָרְחָה (qorchah) refers to baldness or a bald spot, often associated with mourning. It is derived from the root word for baldness and is mentioned in Ezekiel 27:31. The term emphasizes the physical state of being bald, which can carry cultural significance in certain contexts.
קָרְחָה n.f. baldness, bald spot, made as sign of mourning
base
H7144 קָרְחָה baldness, bald spot, made as sign of mourning
7144 qorchah kor-khaw'
or qorcha; (Ezek. 27:31) {kor-khaw'}; from 7139;
baldness:--bald(-ness), X utterly.
see HEBREW for 07139
קׇרְחָה (qor.chah) — bald spot.
baldness, bald
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
נֶשֶׁר (nesher) refers to a griffon-vulture or eagle, derived from a root meaning to lacerate. The term covers large birds of prey, including both eagles and vultures. It has an Aramaic equivalent, נְשַׁר (ne.shar), which also means eagle.
נֶשֶׁר n.m. griffon-vulture, eagle
base
H5404 נֶשֶׁר griffon-vulture, eagle
5404 nesher neh'-sher
from an unused root meaning to lacerate; the eagle (or other
large bird of prey):--eagle.
נֶשֶׁר (ne.sher) — eagle.
eagle, vulture, griffon-vulture
Aramaic equivalent: ne.shar (נְשַׁר "eagle" H5403)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
e'-g'-l (nesher; aetos; Latin aquila): A bird of the genus aquila of the family falconidae.
The Hebrew nesher, meaning "to tear with the beak," is almost invariably translated "eagle," throughout the Bible; yet many of the most important references compel the admission that the bird to which they applied was a vulture.
There were many large birds and carrion eaters flocking over Palestine, attracted by the offal from animals slaughtered for tribal feasts and continuous sacrifice. The eagle family could not be separated from the vultures by their habit of feeding, for they ate the offal from slaughter as well as the vultures. One distinction always holds good. Eagles never flock. They select the tallest trees of the forest, the topmost crag of the mountain, and pairs live in solitude, hunting and feeding singly, whenever possible carrying their prey to the nest so that the young may gain…
Eagle
(Herb. nesher; properly the griffon vulture or great vulture, so called from its tearing its prey with its beak), referred to for its swiftness of flight (Deut. 28:49; 2 Sam. 1:23), its mounting high in the air (Job 39:27), its strength (Ps. 103:5), its setting its nest in high places (Jer. 49:16), and its power of vision (Job 39:27-30).
This “ravenous bird” is a symbol of those nations whom God employs and sends forth to do a work of destruction, sweeping away whatever is decaying and putrescent (Matt.…
(Heb. nesher , i.e. a tearer with the beak). At least four distinct kinds of eagles have been observed in Palestine, viz., the golden eagle, Aquila chrysaetos , the spotted eagle, Aquila naevia , the imperial eagle, Aquila heliaca , and the very common Circaetos gallicus . The Hebrew nesher may stand for any of these different species, though perhaps more particular reference to the golden and imperial eagles and the griffon vulture may be intended. The passage in Micah, (Micah 1:16) "enlarge thy baldness as the eagle," may refer to the griffon vulture, Vultur fulvus , in which case the simile is peculiarly appropriate, for the whole head and neck of this bird are destitute of true feathers. The "eagles" of (Matthew 24:28; Luke…
Job 39:27-30, a large and very powerful bird of prey, hence called the King of birds. There are several species of eagle described by naturalists, and it is probable that this word in the Bible comprehends more than one of these. The noble eastern species, called by Mr. Bruce "the golden eagle," measures eight feet four inches from wing to wing; and from the tip of his tail to the point of his beak, when dead, four feet seven inches. Of all known birds, the eagle flies not only the highest, Pr 23:5 Jer 49:16 Ob 1:4, but also with the greatest rapidity. To this circumstance there are several striking allusions in the sacred volume,
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…
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2fs