Deuteronomy 18:10 — Word Study
WLCלֹֽא־ יִמָּצֵ֣א בְךָ֔ מַעֲבִ֥יר בְּנֽוֹ־ וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף׃
BSALet no onelôʼ [not a single person, none] be foundmâtsâʼ▸ who sacrificesʻâbar [offers, gives up] his sonbên [child, descendant] or daughterbath [female child, woman] in the fireʼêsh [by burning, as a burnt offering] practices divinationqeçem [uses, engages in, seeking guidance through witchcraft, fortune-telling] [or] conjuryʻânan [magic, sorcery] interprets omensnâchash [explains, reads, signs, portents] practices sorcerykâshaph [performs, exercises, witchcraft, magic]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִמָּצֵ֣א | he will be found | Verb, Niphal, imperfect third person masculine singular |
| בְךָ֔ | among you | Preposition, suffix |
| מַעֲבִ֥יר | [one who] makes pass | Verb, Hiphil, participle (active) masculine singular |
| בְּנֽוֹ־ | son his | Noun common masculine singular construct, suffix |
| וּבִתּ֖וֹ | and daughter his | Conjunction, noun common feminine singular construct, suffix |
| בָּאֵ֑שׁ | in the fire | Preposition, noun common both singular absolute |
| קֹסֵ֣ם | [one who] divines | Verb, Qal, participle (active) masculine singular |
| קְסָמִ֔ים | divinations | Noun common, masculine plural absolute |
| מְעוֹנֵ֥ן | a soothsayer | Verb, Piel, participle (active) masculine singular |
| וּמְנַחֵ֖שׁ | and an augurer | Conjunction, verb piel participle (active) masculine singular |
| וּמְכַשֵּֽׁף׃ | and a sorcerer | Conjunction, verb piel participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, |
| KJV | There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, |
| ASV | There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer, |
| YLT | there is not found in thee one causing his son and his daughter to pass over into fire, a user of divinations, an observer of clouds, and an enchanter, and a sorcerer, |
| WEB | There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer, |
| BBE | Let there not be seen among you anyone who makes his son or his daughter go through the fire, or anyone using secret arts, or a maker of strange sounds, or a reader of signs, or any wonder-worker, |
Where they part company is in the interpretation of specific practices mentioned — see How Translations Differ.
The main clause is followed by specific prohibitions, creating a clear directive against certain practices.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָצָא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 18:10
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 — Instructions for Living in the Promised Landgenerated
Deuteronomy 18:10 is part of a larger section where Moses instructs the Israelites on how to live righteously in the land they are about to enter. God warns them against imitating the detestable practices of the nations around them, emphasizing the importance of maintaining their unique identity as His chosen people. This verse specifically addresses the abhorrent practices of child sacrifice and various forms of divination, which were common among neighboring cultures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 12:31 | You must not worship the LORD your God in this way, because they practice for their gods every abomination which the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their gods. |
| 2 | Leviticus 18:21–30 | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| 3 | Leviticus 20:2–5 | “Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him. |
| 4 | 2 Kings 16:3 | Instead, he walked in the ways of the kings of Israel and even sacrificed his son in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites. |
| 5 | 2 Kings 17:17 | They sacrificed their sons and daughters in the fire and practiced divination and soothsaying. They devoted themselves to doing evil in the sight of the LORD, provoking Him to anger. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — לֹא, lo'-generated
The word לֹא (lo') is a particle indicating negation or prohibition. It is used here to emphasize that absolutely no one among the Israelites should engage in the practices described. This strong negation sets the tone for the serious nature of the commandments that follow.
The use of לֹא reflects God's desire for His people to remain distinct from other nations, highlighting the importance of obedience to His commands and the rejection of practices that are contrary to His will.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which translates it as 'Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery.' This wording is consistent across the KJV, ASV, YLT, WEB, and BBE, all conveying the same prohibition without significant variation.
Sentence Structuregenerated
The main verb of the verse is יִמָּצֵ֣א (yi.ma.Tze'), meaning 'he will be found.' This verb governs the structure, indicating the action that should not occur among the people. The sentence is structured to emphasize the prohibition of various practices, with multiple clauses detailing what should not be found.
The Hebrew syntax places the negation לֹא at the beginning, highlighting the seriousness of the command. The subsequent phrases detail specific actions that are forbidden, creating a clear and emphatic directive.
Septuagint Backgroundgenerated
The Septuagint translates לֹא as οὐξ (ouks), maintaining the negation. This choice reinforces the prohibition against the practices mentioned in the verse, aligning closely with the Hebrew intent.
The Greek word for 'found' is εὑρεθήσεται (heurethēsetai), which carries a similar meaning to the Hebrew, emphasizing the act of discovery or presence in relation to prohibited actions.
In plain words — the whole versegenerated
Deuteronomy 18:10 warns the Israelites not to engage in practices like child sacrifice and divination. These actions are detestable to God, and the verse emphasizes that no one among them should be found doing such things. This instruction is part of a broader call to live righteously in the land they are entering.
Frequently Asked Questionsgenerated
This refers to the ancient practice of offering children as burnt sacrifices to pagan gods, which was strictly forbidden by God.
These practices are seen as attempts to manipulate the spiritual realm and seek guidance apart from God, which is contrary to the faith and trust He desires from His people.
While the specific practices may differ today, the underlying principle remains relevant: believers are called to avoid any form of spiritual manipulation or idolatry.
God's commands are meant to protect His people from harmful practices that can lead them away from Him and into spiritual danger.
Reflection Questionsgenerated
- What are some modern practices that might parallel the forbidden actions in this verse?
- How can I ensure that my spiritual practices align with God's commands?
- In what ways can I encourage others to avoid harmful spiritual practices?
- What does it mean for me to live righteously in today's world?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 18:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere shall not be found among you anyone that maketh his son or his daughter to pass through the fire,.... To Moloch, which was a sort of lustration by fire, two fires being made, and the child led
Read John Gill on Deuteronomy 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, That useth
Read Robert Jamieson on Deuteronomy 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo pass through the fire; either by a superstitious lustration or purgation, or by a cruel sacrificing of them. See 23:10 19:5 ,21 Eze 23:37-39. That useth divination, i.e. foretelleth things secret or to come, , by unlawful arts and practices. An observer of times; superstitiously pronouncing some days good and lucky, and others unlucky, for such or such actions. Or, an observer of the clouds or heavens, i.e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which heathens used to observe. An enchanter, or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or…
Read Matthew Poole on Deuteronomy 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 18:10 There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,Ver. 10. That maketh his son.]
Read John Trapp on Deuteronomy 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) To pass through the fire.—See Leviticus 18:21. Useth divination—(Numbers 22:7), possibly by sacrifices. Observer of times.—This is the Rabbinical explanation of the word. In Hebrew the idea of “time” is not so clear. It seems to mean practising hidden arts. (See Leviticus 19:26.) Enchanter.—Whisperer, or serpent charmer. (See Genesis 44:5.) Witch.—One who uses charms or spells (Exodus 7:11).
Read Charles John Ellicott on Deuteronomy 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. To pass through the fire] Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See Clarke on Leviticus 18:21. Divination] קסם קסמים kosem kesamim, one who endeavours to find out futurity by auguries, using lots, c. Observer of times] מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, &c., &c. See Clarke on Genesis 41:8. Enchanter] מנחש menachesh, from נחש nichesh, to view attentively one who inspected the entrails of beasts, observed the flight of birds…
Read AdamClarke on Deuteronomy 18 →CambridgeThe Cambridge Bible for Schools and Colleges10. There shall not be found with thee] Deuteronomy 17:2. that maketh his son … to pass through the fire] See on Deuteronomy 12:31 : the want of a conjunction following this clause (so also Sam. and LXX except in some codd.) is remarkable, and raises a doubt as to the originality of the clause. On the following terms see W. R. Smith, Journal of Philology, xiii. 273 ff., xiv. 113 ff.: ‘The Forms of Divination and Magic in Dt. xviii. 10, 11’; Wellhausen, Reste des arab. Heidentums2, 135–153; Driver, Deut. 223–226; T. W. Davies ‘Divination’ and ‘Magic,’ in E.B.; F. B. Jevons ‘Divination,’ Hastings’ D.B., to all of which the references below are directed. one that useth divination] Heb. kτsem…
Read Cambridge on Deuteronomy 18 →Albert Barnes1798–1870Barnes' Notes on the BibleTo pass through the fire - i. e., to Moloch; compare the Leviticus 20:2 note. That useth divination - Compare Numbers 23:23 note. Observer of times ... enchanter - Compare Leviticus 19:26 note.
Read Albert Barnes on Deuteronomy 18 →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
Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery,
There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer,
Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery,
There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination, an omen reader, a soothsayer, a sorcerer,
Tyndale line
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer,
There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer,
There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
Let none be founde among you that maketh his sonne or his daughter to goe thorough the fire, or that vseth witchcraft, or a regarder of times, or a marker of the flying of foules, or a sorcerer,
Strictly literal
There shall not be found among you he that maketh his son or his daughter to pass through the fire, that useth divination, that useth auguries, or an enchanter, or a sorcerer,
there is not found in thee one causing his son and his daughter to pass over into fire, a user of divinations, an observer of clouds, and an enchanter, and a sorcerer,
There is not found in you one causing his son and his daughter to pass over into fire, a user of divinations, an observer of clouds, and an enchanter, and a sorcerer,
There shall not be found among thee any one who causeth his son or his daughter to pass through the fire, one who useth divination, one who is an observer of times, or an enchanter, or a conjurer.
There must not be found among you anyone who sacrifices his son or his daughter in the fire, anyone who uses divination or tells fortunes, or reads signs found in a cup, or engages in witchcraft,
From the Latin
Neither let there be found among you any one that shall expiate his son or daughter, making them to pass through the fire: or that consulteth soothsayers, or observeth dreams and omens, neither let there be any wizard,
Simplified
No one is to sacrifice their son or daughter in the fire, practice divination or fortune-telling, use magic or sorcery,
Let there not be seen among you anyone who makes his son or his daughter go through the fire, or anyone using secret arts, or a maker of strange sounds, or a reader of signs, or any wonder-worker,
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 is supported by the Septuagint, which matches all twelve words of the Hebrew text. The Samaritan Pentateuch differs slightly, with two words that do not match the Masoretic Text. The Dead Sea Scrolls also show some variations, with two words partially restored and nine supplied by an editor, but the core message remains consistent.
לֹֽא־ יִמָּצֵ֣א בְךָ֔ מַעֲבִ֥יר בְּנֽוֹ־ וּבִתּ֖וֹ בָּאֵ֑שׁ קֹסֵ֣ם קְסָמִ֔ים מְעוֹנֵ֥ן וּמְנַחֵ֖שׁ וּמְכַשֵּֽׁף׃
12 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.
לא ימצא בך מעביר בנו ובתו באשׁ קסם קסמים מענן מנחשׁ מכשׁף
2 words differ from the Masoretic Text: מ (from), ענן (cloud)
[לא] [ימצא] [ב׳ך] [מעביר] בנ׳ו [ובת׳ו] באש קסם [קסמים] [מעונן] [ומנחש] [ומכשף]
2 words on the leather — 1 partly restored, 9 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 Deuteronomy 18:10
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
קָסַם (qacam) is a verb meaning to practice divination. It is derived from a primitive root that implies determining by lot or using magical means. The term covers practices associated with diviners, including those from other nations and false prophets in Israel, and is noted as prohibited.
[קָסַם] vb. denom. practise divination
base
H7080 קָסַם vb. denom. practise divination
7080 qacam kaw-sam'
a primitive root; properly, to distribute, i.e. determine by
lot or magical scroll; by implication, to
divine:--divine(-r, -ation), prudent, soothsayer, use
(divination).
קָסַם (qa.sam) — to divine.
1) (Qal) to practice divination, divine
1a) of diviners of the nations, Balaam
1b) of false prophets of Israel
1c) prohibited
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
קֶ֫סֶם (qecem) refers to divination and witchcraft, often associated with false prophets and the practices of other nations. It can also imply a positive connotation, such as oracles from a king's lips. The word is derived from a root meaning 'lot' and encompasses various aspects of divination, including its fees.
קֶ֫סֶם n.[m.] divination
of the nations
of false prophet
in good sense
base
H7081 קֶ֫סֶם divination
7081 qecem keh'-sem
from 7080; a lot: also divination (including its fee),
oracle:--(reward of) divination, divine sentence, witchcraft.
see HEBREW for 07080
קֶ֫סֶם (qe.sem) — divination.
1) divination, witchcraft
1a) of the nations, Balaam
1b) of false prophets
1c) in a good sense (king's lips as oracles)
V-Qal — Noun common · masculine plural absoluteHNcmpa
עָנַן (anan) is a Hebrew verb that primarily means 'to cloud' and is derived from the root for 'cloud' (עָנָן). It has a figurative sense of practicing magic or soothsaying, indicating a covert action. The word appears in contexts related to bringing clouds and is associated with divination practices.
[עָנַן] vb. denom. Pi. Inf. cstr. sf. c. acc. cogn. Gn 9:14 (P) when I bring clouds, etc.
ref
[עָנַן] vb. Pō‛. practise soothsaying
base
H6049a עָנַן vb. denom. Pi. Inf. cstr. sf. c. acc. when I bring clouds, etc. H6049b עָנַן Pō‛. practise soothsaying
6049 `anan aw-nan'
a primitive root; to cover; used only as a denominative from
6051, to cloud over; figuratively, to act covertly, i.e.
practise magic:--X bring, enchanter, Meonemin, observe(-r of)
times, soothsayer, sorcerer.
see HEBREW for 06051
עָנַן (a.nan) — to cloud.
(Piel) to make appear, produce, bring (clouds)
עָנַן (a.nan) — to divine.
1) (Poel) to practise soothsaying, conjure
1a) to observe times, practice soothsaying or spiritism or magic or augury or witchcraft
1b) soothsayer, enchanter, sorceress, diviner, fortuneteller, barbarian, Meonenim (participle)
עָנַן (a.nan) — Diviners' (Oak).
This name means soothsaying or augury
V-m — Verb · Piel · participle (active) masculine singularHVprmsa
Soothsayer
One who pretends to prognosticate future events. Baalam is so called (Josh. 13:22; Heb. kosem, a “diviner,” as rendered 1 Sam. 6:2; rendered “prudent,” Isa. 3:2). In Isa. 2:6 and Micah 5:12 (Heb. yonenim, i.e., “diviners of the clouds”) the word is used of the Chaldean diviners who studied the clouds. In Dan. 2:27; 5:7 the word is the rendering of the Chaldee gazrin, i.e., “deciders” or “determiners”, here applied to Chaldean astrologers, “who, by casting nativities from the place of the stars at one’s birth, and by various arts of computing and divining…
[DIVINATION]
See SORCERER.
→ See SORCERY
נָחַשׁ (nachash) is a Hebrew verb primarily meaning to practice divination or observe signs. It is built from a root that conveys the idea of whispering a magic spell. The entries indicate its use in contexts related to fortunetelling and learning from experience, particularly in the Piel form, which emphasizes the act of divining.
[נָחַשׁ] vb. only Pi. practice divination, divine, observe signs
base
H5172 [נָחַשׁ] only Pi. practice divination, divine, observe signs
5172 nachash naw-khash'
a primitive root; properly, to hiss, i.e. whisper a (magic)
spell; generally, to prognosticate:--X certainly, divine,
enchanter, (use) X enchantment, learn by experience, X indeed,
diligently observe.
נָחַשׁ (na.chash) — to divine.
1) to practice divination, divine, observe signs, learn by experience, diligently observe, practice fortunetelling, take as an omen
1a) (Piel)
1a1) to practice divination
1a2) to observe the signs or omens
Conj | V-Piel — Conjunction · verb piel participle (active) masculine singularHC/Vprmsa
כִּשֵּׁף (kashaph) is a verb meaning to practice sorcery or witchcraft. It is derived from a primitive root that suggests whispering spells or enchanting. The entries consistently emphasize its connection to magic and sorcery, with references to sorcerers and witchcraft.
כִּשֵּׁף vb. Pi. denom. practice sorcery
base
H3784 כִּשֵּׁף vb. Pi. denom. practice sorcery
3784 kashaph kaw-shaf'
a primitive root; properly, to whisper a spell, i.e. to
inchant or practise magic:--sorcerer, (use) witch(-craft).
כָּשַׁף (ka.shaph) — to practice sorcery.
1) (Piel) to practice witchcraft or sorcery, use witchcraft
1a) sorcerer, sorceress (participle)
Conj | V-Piel — Conjunction · verb piel participle (active) masculine singularHC/Vprmsa
Sorcerer
From the Latin sortiarius, one who casts lots, or one who tells the lot of others. (See DIVINATION.)
In Dan. 2:2 it is the rendering of the Hebrew mekhashphim, i.e., mutterers, men who professed to have power with evil spirits. The practice of sorcery exposed to severest punishment (Mal. 3:5; Rev. 21:8; 22:15).
[DIVINATION]
One who practised sorcery; nearly synonymous with magician, soothsayer, or wizard. This was a class of persons who dealt in incantations and divinations, and boasted of a power, in consequence of their deep science and by means of certain rites, to evoke the spirits of the dead from their gloomy abodes, and compel them to disclose information on subjects beyond the reach of human powers.
They pretended also that, by means of certain herbs and information on subjects beyond the reach of human powers. They pretended also that, by means of certain herbs and incantations, they were able to expel demons, Ac 13:6,8. Those persons also who devoted themselves to the general studies above mentioned, often abused their knowledge and deceived the common people, by pretending to foretell the destinies of men from the motions and appearances of…