Proverbs 19:26 — Word Study
WLCמְֽשַׁדֶּד־ אָ֭ב יַבְרִ֣יחַ אֵ֑ם בֵּ֝֗ן מֵבִ֥ישׁ וּמַחְפִּֽיר׃
BSAHe who assaultsshâdad [does violence to, mistreats] his fatherʼâb [parent, ancestor] or evictsbârach▸ [drives away, chases] his motherʼêm [female parent, nurturer] is a sonbên [child, descendant] who brings shamebûwsh [causes, produces, disgrace, reproach] and disgracechâphêr [humiliation, infamy]
| Greek | English | Parsing |
|---|---|---|
| מְֽשַׁדֶּד־ | [one who] assaults | Verb, Piel, participle (active) masculine singular |
| אָ֭ב | a father | Noun common, masculine singular absolute |
| יַבְרִ֣יחַ | he drives away | Verb, Hiphil, imperfect third person masculine singular |
| אֵ֑ם | a mother | Noun common, feminine singular absolute |
| בֵּ֝֗ן | [is] a son | Noun common, masculine singular absolute |
| מֵבִ֥ישׁ | [who] brings shame | Verb, Hiphil, participle (active) masculine singular |
| וּמַחְפִּֽיר׃ | and [who] causes shame | Conjunction, verb hiphil participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who assaults his father or evicts his mother is a son who brings shame and disgrace. |
| KJV | He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. |
| ASV | He that doeth violence to his father, and chaseth away his mother, Is a son that causeth shame and bringeth reproach. |
| YLT | Whoso is spoiling a father causeth a mother to flee, A son causing shame, and bringing confusion. |
| WEB | He who robs his father and drives away his mother is a son who causes shame and brings reproach. |
| BBE | He who is violent to his father, driving away his mother, is a son causing shame and a bad name. |
Where they part company is in the emphasis on the actions of the son — see How Translations Differ.
The sentence has a main clause followed by a predicate that describes the consequences of the actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁדַד
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 19:26
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 Consequences of Foolishnessgenerated
Proverbs 19:26 highlights the serious consequences of dishonoring one's parents. This verse serves as a warning about the shame brought upon a family by a child's actions. The surrounding verses emphasize the importance of wisdom and instruction, contrasting the behavior of the wise with that of the foolish. The author aims to instill a sense of respect for parental authority and the repercussions of neglecting that respect.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:1 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
| 2 | Proverbs 17:25 | A foolish son brings grief to his father and bitterness to her who bore him. |
| 3 | Proverbs 23:22–25 | Listen to your father who gave you life, and do not despise your mother when she is old. |
| 4 | Proverbs 28:14 | Blessed is the man who is always reverent, but he who hardens his heart falls into trouble. |
| 5 | Proverbs 30:11–17 | There is a generation of those who curse their fathers and do not bless their mothers. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מְֽשַׁדֶּד, me.sha.ded-generated
The word שָׁדַד (shadad) is a verb that conveys the idea of dealing violently with something, often implying destruction or devastation. In this context, it refers to the act of assaulting or mistreating a father, which carries a strong connotation of moral failure and disrespect.
This active participle form indicates that the subject is currently engaging in this destructive behavior. The use of this word sets a serious tone, as it not only describes the act but also implies the gravity of the consequences that follow such actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with all versions conveying the shame associated with mistreating parents.
Sentence Structuregenerated
The main verb מְֽשַׁדֶּד governs the subject, which is the one who assaults, and is followed by a compound predicate describing the actions against both father and mother. The structure emphasizes the actions of the son and their consequences.
The sentence is built around the actions of the son, with the verbs clearly indicating the shameful behavior directed towards the parents. This structure highlights the importance of familial respect and the repercussions of failing to uphold it.
Septuagint Backgroundgenerated
The Septuagint translates אָב as πατέρα (father) and אֵם as μητέρα (mother), maintaining the familial context. This choice reinforces the original Hebrew meaning while adapting it to a Greek-speaking audience.
The choice of words in the Septuagint reflects a similar emphasis on the importance of parental respect, aligning closely with the Hebrew text's intent.
In plain words — the whole versegenerated
Proverbs 19:26 warns that a son who assaults his father or drives away his mother brings shame to himself and his family. This verse emphasizes the importance of respecting parents and the serious consequences of failing to do so.
Frequently Asked Questionsgenerated
To assault a parent means to treat them violently or disrespectfully, which is condemned in this verse.
Bringing shame to parents is significant because it reflects not only on the individual but also on the family and their honor in the community.
This verse relates to the theme of wisdom by illustrating the foolishness of dishonoring one's parents, which is a key aspect of wise living.
The consequences mentioned are shame and disgrace, highlighting the social and moral repercussions of such actions.
Reflection Questionsgenerated
- In what ways can I show honor to my parents in my daily life?
- How does this verse challenge me to reflect on my relationships with authority figures?
- What are some examples of how dishonoring parents can affect a family?
- How can I encourage others to respect their parents and authority figures?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 19:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that wasteth [his] father,.... His father's substance, which he gave him first as his portion, and afterwards by paying his debts, and getting him out of prison and out of broils, and that wastes
Read John Gill on Proverbs 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
Read Robert Jamieson on Proverbs 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWasteth his father, i.e. his father’ s estate, by unjust or riotous courses. Chaseth away his mother; causeth her to avoid and abhor his presence and society, and to go from the house where he is. Bringeth reproach; both to himself, and to his parents and family. But this verse may very well be rendered otherwise, the last words being made the subjects of the proposition, as is usual in Scripture; A son that causeth shame, and bringeth reproach, ( upon himself and his friends by wicked ways,) wasteth his father’ s (estate, and health, and comfort) and chaseth or driveth away his mother. These are the effects of his wickedness.
Read Matthew Poole on Proverbs 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 19:26 He that wasteth [his] father, [and] chaseth away [his] mother, [is] a son that causeth shame, and bringeth reproach.Ver. 26. He that wasteth his father.] That spoileth, pilfereth, pillageth, preyeth upon his father; not so much as saying with that scapethrift in the gospel, "Give me the portion that falls to my share." Idleness and incorrigibleness lead to this wickedness, as may appear by the context.
Read John Trapp on Proverbs 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. He that wasteth his father] Destroys his substance by riotous or extravagant living, so as to embitter his latter end by poverty and affliction; and adds to this wickedness the expulsion of his aged widowed mother from the paternal house; is a son of shame - a most shameful man; and a son of reproach - one whose conduct cannot be sufficiently execrated. Who tormentith the fader, and fleeth the modir, schenful schal ben, and unblisful. - Old MS. Bible. The common reading of the Vulgate is, et fugat matrem, and expels his mother; but the Old Bible was taken from a copy that had fugit matrem, shuns his mother, flees away from her, leaves her to affliction and penury. It is…
Read AdamClarke on Proverbs 19 →CambridgeThe Cambridge Bible for Schools and Colleges26. wasteth] Rather, violently entreateth, R.V. marg.
Read Cambridge on Proverbs 19 →Albert Barnes1798–1870Barnes' Notes on the BibleOr, A son that causeth shame, and bringeth reproach, is one that wasteth his father, and chaseth away his mother.
Read Albert Barnes on Proverbs 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Wasteth his father — Despoils him of his property, so as to break up his father’s house, and make a fugitive of his mother. To good parents such disgraceful conduct in a son is as great a calamity as can well befall them.
Read Daniel Denison Whedon on Proverbs 19 →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
He who assaults his father or evicts his mother is a son who brings shame and disgrace.
He who robs his father and drives away his mother is a son who causes shame and brings reproach.
He who assaults his father or evicts his mother is a son who brings shame and disgrace.
The one who robs his father and chases away his mother is a son who brings shame and disgrace.
Tyndale line
He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
He that doeth violence to his father, and chaseth away his mother, Is a son that causeth shame and bringeth reproach.
He that spoileth his father, and chaseth away his mother, is a son that causeth shame and bringeth reproach.
He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach.
He that destroyeth his father, or chaseth away his mother, is a lewde and shamefull childe.
Strictly literal
He that ruineth [his] father and chaseth away [his] mother is a son that causeth shame and bringeth reproach.
Whoso is spoiling a father causeth a mother to flee, A son causing shame, and bringing confusion.
Whoever is spoiling a father causes a mother to flee, || A son causing shame, and bringing confusion.
He that plundereth his father, and chaseth away his mother, is a son that bringeth shame and dishonor.
The one who robs his father and chases his mother away is a son who brings shame and reproach.
From the Latin
He that afflicteth his father, and chaseth away his mother, is infamous and unhappy.
Simplified
A son who abuses his father and chases away his mother brings shame and disgrace.
He who is violent to his father, driving away his mother, is a son causing shame and a bad name.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement on the core message of the verse, although the Septuagint presents a different word order. Both texts convey the consequences of a son who dishonors his parents.
מְֽשַׁדֶּד־ אָ֭ב יַבְרִ֣יחַ אֵ֑ם בֵּ֝֗ן מֵבִ֥ישׁ וּמַחְפִּֽיר׃
4 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 19:26
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.
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
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 — Noun common · feminine singular absoluteHNcfsa
muth'-er ('em, "mother," "dam," "ancestress"; meter):
1. Her Position in the Old Testament:
In vain do we look in the Scriptures for traces of the low position which woman occupies in many eastern lands. A false impression has been created by her present position in the East, especially under Mohammedan rule. Her place as depicted in the Scriptures is a totally different one. Women there move on the same social plane with men. They often occupy leading public positions (Ex 15:20; Jud 4:4; 2Ki 22:14). The love of offspring was deeply imbedded in the heart of Hebrew women, and thus motherhood was highly respected. Among the patriarchs women, and especially mothers, occupy a prominent place. In Rebekah's marriage, her mother seems…
The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king’s mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)
The Hebrew words AM and AB, mother and father, are simple and easy sounds for infant lips, like mamma and papa in English. See ABBA. "Before the child shall have knowledge to cry, My father, and My mother," Isa 8:4. In addition to the usual meaning of "mother," AM sometimes signifies in the Bible grandmother, 1Ki 15:10, or some remote female ancestor, Ge 3:20. It is put for a chief city, 2Sa 20:19; for a benefactress, Jud 5:7; for a nation, as in the expressive English phrase, "the mother country," Isa 3:12 49:23. The fond affection of a mother is often referred to in…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular absoluteHNcmsa
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…