Father , in a literal and immediate, or figurative and remote application
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אָב (ʾāb) is one of the most basic and theologically loaded words in the Hebrew Bible: father. In its most immediate sense it refers to a biological father, but the word extends in two critical directions: upward through the ancestral line to the great patriarchs (Abraham, Isaac, Jacob — the ʾābôt, fathers of the nation), and upward again to the metaphorical use of YHWH as the Father of Israel.
Reader summary
Full entry for אָב (H1) · Open the biblical lexicon
אָב (ʾāb) is one of the most basic and theologically loaded words in the Hebrew Bible: father. In its most immediate sense it refers to a biological father, but the word extends in two critical directions: upward through the ancestral line to the great patriarchs (Abraham, Isaac, Jacob — the ʾābôt, fathers of the nation), and upward again to the.
The BSB source-word alignment has 1,213 aligned rows for this entry. Common renderings include his father (101), my father (67), his fathers (46), your fathers (45), your father (44).
The source-word alignment first shows this entry at Genesis 2:24. Its strongest book concentrations include Genesis (208), 2 Chronicles (123), 1 Chronicles (106), 1 Kings (95).
This entry includes 4 verse guides that explain exact original-language forms in context.
אָב (ʾāb) is one of the most basic and theologically loaded words in the Hebrew Bible: father. In its most immediate sense it refers to a biological father, but the word extends in two critical directions: upward through the ancestral line to the great patriarchs (Abraham, Isaac, Jacob — the ʾābôt, fathers of the nation), and upward again to the metaphorical use of YHWH as the Father of Israel.
The plural ʾābôt (fathers/ancestors) is the standard term for the patriarchal generation and for Israelite ancestors generally — covenant promises are made 'to your fathers' (lāʾābôt), and the covenant relationship is characterized as the relationship established with the fathers that the present generation inherits. The covenant formula 'the God of Abraham, Isaac, and Jacob' is inseparable from the ʾāb language.
The OT's most startling use of ʾāb is the application to YHWH. God is called the ʾāb of Israel in a few programmatic texts: 'Is he not your Father, who created you?' (Deut 32:6); 'you are our Father' (Isa 63:16; 64:8); 'Israel is my firstborn son' (Exod 4:22). This usage is rare in the OT but theologically dense — it grounds the covenant relationship in the most intimate human bond.
The NT's explosion of Father-language for God ('Abba, Father' in Jesus' prayer and Paul's adoption texts) is the development of this OT ʾāb theology to its fullest expression through the revelation of the Son.
אָב is currently counted at about 1,213 local Hebrew/Aramaic index occurrences. Concentrations include the patriarchal narratives (ʾāb as immediate progenitor and covenant transmitter), the covenant formulae ('God of your fathers'), the wisdom tradition's parental authority, the prophetic metaphor of divine fatherhood, and the household codes of the Torah.
Is this how you repay the Lord, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you?
Moses' Song applies ʾāb directly to YHWH: 'Is he not your Father who created you, who made you and established you?' This is one of the programmatic texts for the divine-fatherhood metaphor in the OT. The argument is covenantal: Israel's ingratitude is foolishness because YHWH is their Father — the one who created, made, and established them. Three creation/formation verbs cluster with ʾāb, showing that divine fatherhood in the OT is grounded in the act of creation-formation, not merely in affection.
Then tell Pharaoh that this is what the Lord says: ‘Israel is My firstborn son,
The foundational adoption-declaration: Israel is YHWH's son, his firstborn (bĕkōr). The ʾāb-language is implicit: if Israel is the son, YHWH is the Father. The firstborn status (bĕkōr) implies the right of inheritance and the position of privilege within the family — Israel's covenant election is expressed in the most intimate family language. This text is foundational for the NT's use of firstborn/sonship language for Christ (Col 1:15; Heb 1:6) and for the believer's adoption as co-heirs.
Yet You are our Father, though Abraham does not know us and Israel does not acknowledge us. You, O Lord, are our Father; our Redeemer from Everlasting is Your name.
The prophetic prayer addresses YHWH directly as ʾābînu — our Father. The argument's structure is striking: even if the human patriarchs (Abraham and Jacob/Israel) do not acknowledge us, YHWH remains 'our Father.' The divine fatherhood transcends the ancestral fatherhood; it is more primary and more reliable. The pairing of 'Father' with 'Redeemer from of old' (gōʾēlēnû mēʿôlām) shows that the fatherhood is redemptive, not merely creative.
A father of the fatherless and a defender of widows is God in His holy habitation.
The divine ʾāb as the source of earthly fatherhood for the fatherless: 'father of orphans (yĕtômîm) and judge of widows is God in his holy dwelling.' This text connects the divine fatherhood to the most vulnerable members of society — those who lack the protection of a human father. YHWH's fatherhood is not merely metaphysical but concretely protective and providing. The pastoral implication is that the fatherless child is not outside the covenant family but specifically within the Father's protective care.
For the Lord disciplines the one He loves, as does a father the son in whom he delights.
The wisdom tradition's ʾāb image for divine discipline: 'as a father disciplines the son he loves.' The connection between ʾāb-love and ʾāb-discipline is the key insight here — the discipline is not punitive but formative, the expression of the loving father who wants the son to flourish. Hebrews 12:5-11 quotes and develops this text directly, applying it to the Christian experience of suffering as the Father's fatherly formation.
Do we not all have one Father? Did not one God create us? Why then do we break faith with one another so as to profane the covenant of our fathers?
Malachi's appeal to the one Father as the ethical ground for covenant community: 'Have we not all one Father? Has not one God created us? Why then are we faithless to one another?' The ʾāb-language grounds the ethic of covenant-community: we are brothers because we have one Father, and faithlessness to each other is a violation of what the one-Father relationship means. The NT's ethic of brotherhood as children of the one God (Matt 23:9; Eph 4:6) carries this directly forward.
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Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Father as both literal parent and figurative source/founder; extends to ancestor, chief, and originating authority
Father as both literal parent and figurative source/founder; extends to ancestor, chief, and originating authority
father, in a literal and immediate, or figurative and remote application BDB: father Usage: chief, (fore-) father(-less), × patrimony, principal. Compare names in 'Abi-'.
How this word appears across different grammatical cases and numbers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 5 selected witnesses from 1,213 lexical occurrence verses.
אָב is a primitive word - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
The Hebrew ʾāb is the word that makes the NT's 'Abba, Father' possible. The NT's explosion of Father-language for God — the Lord's Prayer, Jesus' unique 'my Father,' Paul's adoption texts (Rom 8:15; Gal 4:6) — is not a NT invention but the canonical development of an OT covenant trajectory that the NT brings into fuller clarity. The OT's divine-fatherhood texts (Deut 32:6; Exod 4:22; Isa 63:16; Hos 11:1) establish that the covenant relationship between YHWH and Israel is intrinsically filial.
The reason Jesus could say 'Abba' with such intimacy and then tell his disciples to pray 'Our Father' is that Israel's scriptures had already said: YHWH is the Father of his people. What the NT adds is not the concept of divine fatherhood but the ground and the access: the Son reveals the Father (John 14:9), and adoption into the Father's family is through the Son (Gal 4:4-7).
The preacher who understands ʾāb understands that 'God is our Father' is not a sentimental modern projection onto an impersonal universe; it is the OT covenant identity of the God of Israel, developed through the prophets and given its decisive christological focus in the incarnation of the Son.
Isa.63.16
The vocative form ʾābî (my father) appears in direct address to God in Jer 3:4 and in the adoptive cry of Ps 89:26 (He will call to me, You are my Father). The construct form ʾăbî- (father of...) appears in theophoric names: Abijah (my Father is YHWH), Abimelech (my Father is king), Abigail (my Father rejoices). The plural ʾābôt (fathers) is the standard term for the patriarchal generation and for Israelite ancestors as the covenant-bearers.
The Aramaic equivalent ʾabbāʾ (emphatic absolute) is the word preserved in the NT: Gal 4:6 and Rom 8:15 use ʾAbbā as the cry of adopted children, which Jesus himself uses in Mark 14:36 (Abba, Father, all things are possible for you).
The NT's Father-language for God is the direct development of the OT ʾāb theology. Jesus' unique use of 'my Father' (as opposed to 'our Father') signals his unique divine sonship — where Israel was called 'my son' collectively, Jesus is the Son in a way that surpasses the national adoption. The Lord's Prayer's 'Our Father' extends this sonship to all who are in Christ.
Paul's adoption texts (Rom 8:14-17; Gal 4:4-7) make the mechanism explicit: adoption into the Father's family comes through the Spirit of the Son, and the adoptive cry ('Abba, Father') is the Spirit's cry in the believer, not merely the believer's own cry. John's Gospel concentrates this: Jesus reveals the Father (14:9), comes from the Father (8:42), and returns to the Father (16:28); the disciples' relationship to the Father is through the Son (14:6).
The final vision of Revelation 21:3 — 'they will be his peoples, and God himself will be with them as their God' — fulfills the covenant ʾāb promise: the family of the Father dwelling together in the eschatological household.