Proverbs 30:17 — Word Study
WLCעַ֤יִן׀ תִּֽלְעַ֣ג לְאָב֮ וְתָב֪וּז לִֽיקֲּהַ֫ת־ אֵ֥ם יִקְּר֥וּהָ עֹרְבֵי־ נַ֑חַל וְֽיֹאכְל֥וּהָ בְנֵי־ נָֽשֶׁר׃ פ
BSAAs for the eyeʻayin [the source of vision, insight] [that] mockslâʻag▸ [derides, scoffs at] a fatherʼâb [the paternal figure, authority] and scornsbûwz▸ [despises, holds in contempt] obedienceyiqqâhâh [submission, loyalty] to a motherʼêm [the maternal figure, nurturer] may the ravensʻôrêb [dark, mysterious birds] of the valleynachal [lowland, brook] pluck it outnâqar▸ and youngbên vulturesnesher [eagles, birds of prey] devour itʼâkal▸ [consume, eat]
| Greek | English | Parsing |
|---|---|---|
| עַ֤יִן׀ | an eye | Noun common, feminine singular absolute |
| תִּֽלְעַ֣ג | [which] it mocks | Verb, Qal, imperfect third person feminine singular |
| לְאָב֮ | a father | Preposition, noun common masculine singular absolute |
| וְתָב֪וּז | so it may despise | Conjunction, verb qal third person feminine singular |
| לִֽיקֲּהַ֫ת־ | obedience of | Preposition, noun common feminine singular construct |
| אֵ֥ם | a mother | Noun common, feminine singular absolute |
| יִקְּר֥וּהָ | they will pluck out it | Verb qal imperfect third person masculine plural, suffix |
| עֹרְבֵי־ | [the] ravens of | Noun common, masculine plural construct |
| נַ֑חַל | [the] wadi | Noun common, masculine singular absolute |
| וְֽיֹאכְל֥וּהָ | and they will eat it | Conjunction, verb qal third person masculine plural, suffix |
| בְנֵי־ | [the] young of | Noun common, masculine plural construct |
| נָֽשֶׁר׃ פ | an eagle | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for the eye that mocks a father and scorns obedience to a mother, may the ravens of the valley pluck it out and young vultures devour it. |
| KJV | The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. |
| ASV | The eye that mocketh at his father, And despiseth to obey his mother, The ravens of the valley shall pick it out, And the young eagles shall eat it. |
| YLT | An eye that mocketh at a father, And despiseth to obey a mother, Dig it out do ravens of the valley, And eat it do young eagles. |
| WEB | “The eye that mocks at his father, and scorns obedience to his mother, the ravens of the valley shall pick it out, the young eagles shall eat it. |
| BBE | The eye which makes sport of a father, and sees no value in a mother when she is old will be rooted out by the ravens of the valley, and be food for the young eagles. |
Translations agree on the rendering of תִּֽלְעַ֣ג as mocks.
The verse is structured with a main clause followed by subordinate clauses, emphasizing the consequences of the actions described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָעַג
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 30:17
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 — Warnings Against Disrespectgenerated
Proverbs 30:17 warns against the consequences of mocking a father and scornfully disregarding a mother's authority. The verse vividly illustrates the punishment that awaits those who show such contempt, using the imagery of ravens and vultures to depict a grim fate. This reflects a broader theme in Proverbs regarding the importance of honoring parental figures and the repercussions of failing to do so.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 30:11 | There is a generation of those who curse their fathers and do not bless their mothers. |
| 2 | Proverbs 20:20 | Whoever curses his father or mother, his lamp will be extinguished in deepest darkness. |
| 3 | Proverbs 23:22 | Listen to your father who gave you life, and do not despise your mother when she is old. |
| 4 | Genesis 9:21–27 | But when he drank some of its wine, he became drunk and uncovered himself inside his tent. |
| 5 | Leviticus 20:9 | If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his blood shall be upon him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תִּֽלְעַ֣ג, til.'Aggenerated
The Hebrew word לָעַג (*la'ag*) is a verb meaning to mock or deride. It conveys the act of ridiculing someone, often implying a lack of respect or contempt. The parsing indicates it is in the imperfect tense, suggesting ongoing or habitual action, which emphasizes the seriousness of mocking authority figures.
This word is used to highlight the attitude of derision towards parents, which is a significant theme in biblical wisdom literature. The verse warns that such behavior is not without consequence, indicating a moral and social order that values respect for parental authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare the wording of the Berean Standard Bible (BSB) with other translations.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the verbs תִּֽלְעַ֣ג and תָב֪וּז, which govern the mocking and despising actions. The structure emphasizes the relationship between the mocking of a father and the scorn for a mother, culminating in the dire consequences described.
The syntax indicates a cause-and-effect relationship: the mocking leads to the punishment of being plucked out by ravens and eaten by young vultures, creating a stark warning against such behavior.
Septuagint Backgroundgenerated
The Septuagint translates תִּֽלְעַ֣ג as καταγελῶντα, which means to mock or deride. This choice aligns closely with the Hebrew meaning, reinforcing the idea of contempt towards parental authority.
The use of this Greek term in the Septuagint highlights the continuity of this moral teaching across cultures, emphasizing the importance of respecting parents.
In plain words — the whole versegenerated
Proverbs 30:17 warns that those who mock their father and scorn their mother will face dire consequences, illustrated by ravens plucking out their eyes and vultures eating them. This highlights the importance of respecting parents and the serious repercussions of disrespect.
Frequently Asked Questionsgenerated
To mock a father means to show disrespect or ridicule towards him, undermining his authority.
The consequences are depicted as severe, with ravens plucking out the mocking eye and vultures consuming it.
This verse emphasizes that disrespecting parents leads to serious repercussions, reinforcing the value of honoring parental figures.
The imagery includes ravens and young vultures, symbolizing a grim fate for those who mock their parents.
Reflection Questionsgenerated
- In what ways can I show respect to my parents or authority figures in my life?
- How do I react when I see others mocking their parents?
- What lessons can I learn from this verse about the consequences of my actions?
- How can I encourage others to respect their parents and authority figures?
The early church on this verse — how the Fathers read it
Early commentators have drawn from this verse to discuss the importance of respecting parental authority and the consequences of disrespect.
"The eye that mocketh at his father, and dishonours the old age of his mother." That is to say, one that blasphemes God and despises the mother of Christ, the wisdom of God,-his eyes may ravens from the caves tear out, i.e.,Early Church Fathers on Proverbs 30 →
The eye that mocks a father, and despises the birth of his mother, etc. The perverse, while they reproach divine judgments, mock the Father;Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe eye [that] mocketh at [his] father,.... At his advice, admonitions, and instructions; looks upon him with scorn and disdain, and treats him as a weak, silly, old man: here Agur returns to the
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe eye that mocketh at his father; he that scorneth or derideth his parents, though it be but with a look or gesture, and much more when he breaks out into opprobrious words and actions. The ravens of the valley shall pick it out; he shall die an unnatural, and untimely, and ignominious death, and after death shall lie unburied, and so be exposed to the birds and beasts of prey, and, amongst others, to the crows or ravens, who use to feed upon dead carcasses, and particularly to pick out their eyes, as is noted by all sorts of writers; of which see my Latin Synopsis. He saith, the ravens oft he valley, either because they most delight in valleys, or with a particular respect unto that…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:17 The eye [that] mocketh at [his] father, and despiseth to obey [his] mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.Ver. 17. The eye that mocketh at his father.] As Ham did at Noah. "And despiseth to obey his mother," or ‘ Despiseth the wrinkles of his mother,’ as some read it; that looks upon her with disdain, as an old withered fool. The ravens of the valley shall pick it out.] God takes notice of the offending member, and appoints punishments for it. By the law such a child was to be put to death, and here is set down what kind of death - hanging upon a tree, which the Greeks also call a being cast, ειςκορακας, to the crows or ravens.…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The ravens of the valley shall pick it out—i.e., the rebellious son shall die of a “grievous death” (Jeremiah 16:4). The propensity of ravens to attack the eyes is well known.
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The eye that mocketh at his father] This seems to be spoken against those who curse their father, and do not bless their mother, Proverbs 30:11. The ravens of the valley] Those which frequent the places where dead carcasses and offal are most likely to be found. The raven, the crow, the rook, the daw, the carrion crow, and the Cornish chough, appear to be all of the same genus. Some of them live on pulse and insects; others, the raven in particular, live on carrion. The young eagles shall eat it.] The mother eagle shall scoop out such an eye, and carry it to the nest to feed her young. Many of the disobedient to parents have come to an untimely end, and, in the field of battle…
Read AdamClarke on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges17. the valley] Or, brook. It is implied that his corpse will lie unburied and exposed. Maurer and others quote here, in illustration of the fact that birds of prey attack principally the eyes, Catullus 107, 3: “Effossos oculos voret atro gutture corvus.”
Read Cambridge on Proverbs 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Eye that mocketh — The expression is used to denote the “mocking” or cursing child; not merely the disobedient, but the rebellious one. Despiseth to obey — Spurns the control of.
Read Daniel Denison Whedon on Proverbs 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
As for the eye that mocks a father and scorns obedience to a mother, may the ravens of the valley pluck it out and young vultures devour it.
“The eye that mocks at his father, and scorns obedience to his mother, the ravens of the valley shall pick it out, the young eagles shall eat it.
As for the eye that mocks a father and scorns obedience to a mother, may the ravens of the valley pluck it out and young vultures devour it.
The eye that mocks at a father and despises obeying a mother – the ravens of the valley will peck it out and the young vultures will eat it.
Tyndale line
The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
The eye that mocketh at his father, And despiseth to obey his mother, The ravens of the valley shall pick it out, And the young eagles shall eat it.
The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
The eye that mocketh at its father, and despiseth to obey its mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
The eye that mocketh his father and despiseth the instruction of his mother, let ye rauens of the valley picke it out, and the yong eagles eate it.
Strictly literal
The eye that mocketh at a father, and despiseth to obey a mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.
An eye that mocketh at a father, And despiseth to obey a mother, Dig it out do ravens of the valley, And eat it do young eagles.
An eye that mocks at a father, || And despises to obey a mother, || Ravens of the valley dig it out, || And young eagles eat it.
The eye that mocketh at his father, and despiseth to obey his mother, this shall the ravens of the valley pick out; and the young eagles shall eat it.
The eye that mocks a father and scorns obedience to a mother, his eyes will be pecked out by the ravens of the valley, and he will be eaten by the vultures.
From the Latin
The eye that mocketh at his father, and that despiseth the labour of his mother in bearing him, let the ravens of the brooks pick it out, and the young eagles eat it.
Simplified
People who ridicule their fathers and despise obedience to the mother will have their eyes pecked out by wild ravens and eaten by young vultures.
The eye which makes sport of a father, and sees no value in a mother when she is old will be rooted out by the ravens of the valley, and be food for the young eagles.
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 in their wording for Proverbs 30:17. The Septuagint matches 11 of the 12 words from the Hebrew text, maintaining the core message about the consequences of mocking parental authority.
עַ֤יִן׀ תִּֽלְעַ֣ג לְאָב֮ וְתָב֪וּז לִֽיקֲּהַ֫ת־ אֵ֥ם יִקְּר֥וּהָ עֹרְבֵי־ נַ֑חַל וְֽיֹאכְל֥וּהָ בְנֵי־ נָֽשֶׁר׃ פ
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 30:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cs — Noun common · feminine singular absoluteHNcfsa
i (`ayin; ophthalmos):
(1) The physical organ of sight, "the lamp of the body" (Mt 6:22), one of the chief channels of information for man. A cruel custom therefore sanctioned among heathen nations the putting out of the eyes of an enemy or a rival, because thus his power was most effectually shattered (Jud 16:21; 2Ki 25:7; Jer 39:7). Such blinding or putting out of the "right eye" was also considered a deep humiliation, as it robbed the victim of his beauty, and made him unfit to take his part in war (1Sa 11:2; Zec 11:17).
Eye
(Heb. ‘ain, meaning “flowing”), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., “appearance,” marg. “eye”); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, “face to face” (R.V. marg., “eye to eye”). “Between the eyes”, i.e., the forehead (Ex. 13:9, 16).
The expression (Prov. 23:31), “when it giveth his colour in the cup,” is literally, “when it giveth out [or showeth] its eye.” The beads or bubbles of wine are thus spoken of. “To set the eyes” on any one is to view him with favour (
(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, "put her eyes in paint." See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament. --ED.)
The same Hebrew word means both eye and fountain. Besides its common use, to denote the organ of sight, it is often used figuratively in the Bible. Most of these passages, however, require no explanation. The custom of sealing up the eyes of criminals, still practiced in the East, is thought to be alluded to in Isa 6:10 44:18. The expression, "As the eyes of servants look unto the hand of their masters," Ps 123:2, is elucidated by a knowledge of the fact that many eastern servants are taught to stand always upon the watch, and are in general directed by a nod, a wink, or some slight motion of the fingers imperceptible to strangers. Many Scripture phrases intimate the soul-like nature of the eye, quickly and truly expressing the thoughts of the heart: such as "the bountiful eye"…
לָעַג (la'ag) is a Hebrew verb meaning to mock or deride. It can also refer to stammering, particularly in the Niphal form, which suggests speaking unintelligibly. The entries indicate that the word conveys ridicule and scorn, with variations in its use across different grammatical forms.
[לָעַג] vb. mock, deride; also (Niph.) stammer, poet.
Qal mock, deride, have in derision
Niph. a people stammering of tongue (i.e. barbarians)
Hiph. mock, deride
base
H3932 [לָעַג] mock, deride; also (Niph.) stammer, poet.
3932 la`ag law-ag'
a primitive root; to deride; by implication (as if imitating
a foreigner) to speak unintelligibly:--have in derision, laugh
(to scorn), mock (on), stammering.
לָעַג (la.ag) — to mock.
1) to mock, deride, ridicule
1a) (Qal) to mock, deride, have in derision
1b) (Niphal) to stammer
1c) (Hiphil) to mock, deride
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
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);
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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.
בּוּז (buwz) is a primitive root meaning to despise or hold in contempt. The entries consistently emphasize its connotation of disrespect and insignificance, particularly in the Qal form, which denotes a straightforward act of disdain. There are no noted disagreements among the lexicons.
[בּוּז] vb. despise
base
H936 בּוּז
936 buwz booz
a primitive root; to disrespect:--contemn, despise, X
utterly.
בּוּז (buz) — to despise.
1) to despise, hold in contempt, hold as insignificant
1a) (Qal) to despise, show despite toward
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal third person feminine singularHC/Vqu3fs
יִקְּהָה (yiqqahah) means 'obedience' and is related to the concept of gathering or purging. The entries suggest it encompasses obedience in a broader sense, including aspects of cleansing. There is no significant disagreement among the lexicons regarding its meaning.
[יִקְּהָה] n.f. obedience
base
H3349 [יִקְּהָה] obedience
3349 yiqqahah yik-kaw-haw'
from the same as 3348; obedience: -gathering, to obey.
see HEBREW for 03348
יִקְּהָה (yiq.qa.hah) — obedience.
obedience, cleansing, purging
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word 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…
נָקַר (naqar) is a Hebrew verb meaning to bore, pick, or dig. It encompasses actions like penetrating or quarrying, with variations in form indicating different nuances, such as boring out or being dug out. The word appears in contexts related to physical digging or piercing, but specific Old Testament verses are not cited in the entries.
[נָקַר] vb. bore, pick, dig
Qal both of boring, or picking out eye
Pi. both of boring out eyes
Pu. the quarry (fr. wh.) ye were digged.
base
H5365 נָקַר bore, pick, dig
5365 naqar naw-kar'
a primitive root; to bore (penetrate, quarry):--dig, pick
out, pierce, put (thrust) out.
נָקַר (na.qar) — to dig.
1) to bore, pick, dig, pick out
1a) (Qal) to bore, pick, dig
1b) (Piel) to bore out
1c) (Pual) to be dug out
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sp3fs
עֹרֵב (oreb) means 'raven' and is derived from the root meaning related to its dark color. The entries consistently identify it as a raven without additional nuances or variations in meaning.
עֹרֵב n.m. raven
base
H6158 עֹרֵב raven
6158 `oreb o-rabe'
or mowreb {o-rabe'}; from 6150; a raven (from its dusky
hue):--raven.
see HEBREW for 06150
עֹרֵב (o.rev) — raven.
raven
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…
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-Imperf-3mp | Suff — Conjunction · verb qal third person masculine plural · suffixHC/Vqu3mp/Sp3fs
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…
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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,