Exodus 21:14 — Word Study
WLCוְכִֽי־ יָזִ֥ד אִ֛ישׁ עַל־ רֵעֵ֖הוּ לְהָרְג֣וֹ בְעָרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת׃ ס
BSABut ifkîy a manʼîysh [with deliberate intent, presumptuously] schemesʻormâh and acts willfullyzûwd▸ [with premeditation, on purpose] againstʻal his neighborrêaʻ [fellow, companion] to kill himhârag you must take himlâqach▸ away fromʻim My altarmizbêach [place of sacrifice, refuge] to be put to deathmûwth [executed, slain]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יָזִ֥ד | he will act presumptuously | Verb, Hiphil, imperfect third person masculine singular |
| אִ֛ישׁ | anyone | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| רֵעֵ֖הוּ | neighbor his | Noun common masculine singular construct, suffix |
| לְהָרְג֣וֹ | to kill him | Preposition, verb qal infinitive construct common, suffix |
| בְעָרְמָ֑ה | with cunning | Preposition, noun common feminine singular absolute |
| מֵעִ֣ם | from with | Preposition, preposition |
| מִזְבְּחִ֔י | altar my | Noun common masculine singular construct, suffix |
| תִּקָּחֶ֖נּוּ | you will take him | Verb qal imperfect second person masculine singular, suffix |
| לָמֽוּת׃ ס | to die | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death. |
| KJV | But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die. |
| ASV | And if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die. |
| YLT | 'And when a man doth presume against his neighbour to slay him with subtilty, from Mine altar thou dost take him to die. |
| WEB | If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die. |
| BBE | But if a man makes an attack on his neighbour on purpose, to put him to death by deceit, you are to take him from my altar and put him to death. |
Where they part company is in the interpretation of יָזִד — see How Translations Differ.
The sentence presents a conditional statement with a clear consequence, emphasizing the seriousness of the offense.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbזִיד
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 — Exodus 21:14
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 — Laws Concerning Homicidegenerated
Exodus 21:14 prescribes a severe penalty for premeditated murder, emphasizing the seriousness of taking a life. This verse follows regulations about unintentional manslaughter and sets a clear distinction between accidental and willful acts, reinforcing the sanctity of life within the community. The context illustrates God's concern for justice and moral order among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 15:30–31 | But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people. |
| 2 | Deuteronomy 1:43 | So I spoke to you, but you would not listen. You rebelled against the command of the LORD and presumptuously went up into the hill country. |
| 3 | Deuteronomy 17:12–13 | But the man who acts presumptuously, refusing to listen either to the priest who stands there to serve the LORD your God, or to the judge, must be put to death. You must purge the evil from Israel. |
| 4 | Deuteronomy 18:22 | When a prophet speaks in the name of the LORD and the message does not come to pass or come true, that is a message the LORD has not spoken. The prophet has spoken presumptuously. Do not be afraid of him. |
| 5 | Deuteronomy 19:11–13 | If, however, a man hates his neighbor and lies in wait, attacks him and kills him, and then flees to one of these cities, |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יָזִ֥ד, ya.Zidgenerated
The verb יָזִד (ya.Zid) is in the Hiphil stem, indicating a causative action, and it means to act presumptuously or with arrogance. It conveys the idea of acting with intent and defiance against authority, particularly God's.
This word appears in contexts where individuals exhibit insolence or pride, suggesting a deliberate choice to violate moral or legal standards. The parsing as imperfect third person masculine singular indicates an ongoing or habitual action, emphasizing the seriousness of the offense.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יָזִד (ya.Zid) governs the main clause, indicating the subject's deliberate action. The structure includes prepositional phrases that clarify the context of the act and the consequences that follow.
The sentence structure emphasizes the conditional nature of the law: if a man acts willfully, then specific actions must be taken, illustrating a clear cause-and-effect relationship in legal terms.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָזִד is rendered as ἐπιθῆται (epithētai), which suggests a focus on the act of imposing oneself upon another. This translation may indicate a broader interpretation of the presumptuous act, emphasizing the weight of the offense.
The choice of ἐπιθῆται also reflects a potential narrowing of the Hebrew meaning, as it may imply a more direct confrontation rather than the internal arrogance conveyed in the original.
In plain words — the whole versegenerated
Exodus 21:14 states that if a man deliberately plans and acts against his neighbor to kill him, he must be taken from God's altar and put to death. This law highlights the seriousness of murder and the consequences of such actions, even in sacred spaces.
Frequently Asked Questionsgenerated
To act presumptuously means to act with arrogance or defiance, showing a deliberate intention to violate moral or legal standards.
This distinction underscores the value of life and the importance of intent in determining guilt and punishment.
The altar represents a place of refuge and sacrifice, and the law emphasizes that even there, one cannot escape justice for willful murder.
This law reflects God's justice by establishing clear consequences for serious offenses, ensuring accountability within the community.
Reflection Questionsgenerated
- What are the implications of acting with intent versus acting accidentally in our daily lives?
- How can we ensure that our actions align with moral and ethical standards?
- What does this verse teach us about the sanctity of life and the consequences of our choices?
- In what ways can we seek justice in our communities while upholding compassion?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 21:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if a man come presumptuously upon his neighbour, to slay him with guile,.... That comes with malice in his heart, with wrath in his countenance, in a bold, daring, hostile manner, using all the
Read John Gill on Exodus 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that smiteth a man, so that he die, shall be surely put to death. He that smiteth a man so that he die, shall be surely put to death.
Read Robert Jamieson on Exodus 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf a man come presumptuously, i.e. do this proudly, boldly, purposely, and maliciously; for so the word signifies. From mine altar, which not only in the wilderness, but afterward, seems to have been esteemed a place of refuge, , as it also was among the heathens: but God so far abhors murder, that he will rather venture the pollution of his own altar than the escape of the murderer. See .
Read Matthew Poole on Exodus 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 21:14 But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.Ver. 14. Thou shalt take him, &c.] "A man that doeth violence to the blood of any person shall flee to the pit; let none stay him"; - where the word Adam, rendered man, hath in the original a little d, to show that a murderer is not worthy to be called a man; - he is to be drawn from the altar to the slaughter.
Read John Trapp on Exodus 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) If a man come presumptuously.—Rather, if a man come maliciously, or with premeditation. (Vulg., de industria.) Thou shalt take him from mine altar.—Comp. 1 Kings 2:28-34. In most parts of the ancient world a scruple was felt about putting criminals to death when once they had taken sanctuary, and those who did so were regarded as accursed (Herod. v. 71, 72; Thucyd. i. 126; Plut. Vit. Sol., § 12). The Mosaic Law regarded this scruple as a superstition, and refused to sanction it.
Read Charles John Ellicott on Exodus 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou shalt take him from mine altar] Before the cities of refuge were assigned, the altar of God was the common asylum.
Read AdamClarke on Exodus 21 →CambridgeThe Cambridge Bible for Schools and Colleges14. But the protection of the altar is not to be extended to the wilful murderer. Cf. Deuteronomy 19:11-13; also the more detailed treatment of the case of wilful murder in the law of P (Numbers 35:16-21). from mine altar] See 1 Kings 1:50; 1 Kings 2:28, which shew that the fugitive would seize hold of the ‘horns’ (see on ch. Exodus 27:2) of the altar, in order to avail himself of its protection. The altar served as an asylum also among the Greeks (Thuc. iv. 98).
Read Cambridge on Exodus 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Take him from mine altar — The cases of Adonijah and Joab, as read in 1 Kings 1:50; 1 Kings 2:28, are illustrations of the prevalent notion that the altar was a place of security from violence.
Read Daniel Denison Whedon on Exodus 21 →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
But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death.
If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.
But if a man schemes and acts willfully against his neighbor to kill him, you must take him away from My altar to be put to death.
But if a man willfully attacks his neighbor to kill him cunningly, you will take him even from my altar that he may die.
Tyndale line
But if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
And if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.
And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from mine altar, that he may die.
But if a man shall come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from my altar, that he may die.
But if a man come presumptuously vpon his neighbour to slay him with guile, thou shalt take him from mine altar, that he may die.
Strictly literal
But if a man act wantonly toward his neighbour, and slay him with guile, thou shalt take him from mine altar, that he may die.
'And when a man doth presume against his neighbour to slay him with subtilty, from Mine altar thou dost take him to die.
And when a man presumes against his neighbor to slay him with subtlety, you take him from My altar to die.
But if a man come presumptuously upon his neighbor, to slay him with guile, from my altar shalt thou take him, that he may die.
If a man willfully attacks his neighbor and kills him according to a cunning plan, then you must take him, even if he is at God's altar, so that he may die.
From the Latin
If a man kill his neighbour on set purpose and by lying in wait for him: thou shalt take him away from my altar, that he may die.
Simplified
But if someone deliberately plans and purposely kills another, you must take them away from my altar and execute them.
But if a man makes an attack on his neighbour on purpose, to put him to death by deceit, you are to take him from my altar and put him to death.
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 8 of the 11 words. The Samaritan Pentateuch differs by one word, using יזיד (be presumptuous), while the Dead Sea Scrolls show significant restoration, with only two words visible on the leather.
וְכִֽי־ יָזִ֥ד אִ֛ישׁ עַל־ רֵעֵ֖הוּ לְהָרְג֣וֹ בְעָרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת׃ ס
8 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וכי יזיד אישׁ על רעהו להרגו בערמה מעם מזבחי תקחנו למות
1 word differs from the Masoretic Text: יזיד (be presumptuous)
[וכי] [יזד] [איש] [על] [רע׳הו] [להרג׳ו] [בערמה] מעם מזבח׳י [תקח׳נו] [למות]
2 words on the leather — 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 Exodus 21:14
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
זִיד (zuwd) means to boil or seethe, and it also conveys the idea of acting proudly or presumptuously. The word is a primitive root with a range that includes arrogance and rebellion. It appears in contexts where individuals act insolently, such as in relations involving Egyptians and Babylonians.
[זִיד, זוּד] vb. boil up, seethe, act proudly, presumptuously, rebelliously
Qal of Egyptians, in the matter as to which they acted presumptuously against them; of Babylon, against י׳ hath she acted presumptuously.
Hiph.
boil, seethe, trans.
act presumptuously, insolently
base
H2102 זִיד, זוּד boil up, seethe, act proudly, presumptuously, rebelliously
2102 zuwd zood
or (by permutation) ziyd {zeed}; a primitive root; to seethe;
figuratively, to be insolent:--be proud, deal proudly,
&Š presume, (come) presumptuously, sod.
זִיד (zud) — to boil.
1) to boil, boil up, seethe, act proudly, act presumptuously, act rebelliously, be presumptuous, be arrogant, be rebelliously proud
1a) (Qal)
1a1) to act presumptuously
1a2) to deal arrogantly (with 'al')
1a3) to defy proudly (with 'el')
1b) (Hiphil)
1b1) to boil, seethe, act proudly
1b2) to act presumptuously, act insolently
Aramaic equivalent: zud (זוּד "be proud" H2103)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
עָרְמָה (ormah) refers to craftiness and prudence, encompassing both trickery and discretion. It is a feminine noun derived from a related term, indicating a range of meanings from guile to wisdom. The entries consistently highlight its dual nature, applicable in both positive and negative contexts.
עָרְמָה n.f. craftiness, prudence
base
H6195 עָרְמָה craftiness, prudence
6195 `ormah or-maw'
feminine of 6193; trickery; or (in a good sense)
discretion:--guile, prudence, subtilty, wilily, wisdom.
see HEBREW for 06193
עׇרְמָה (or.mah) — craftiness.
shrewdness, craftiness, prudence
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
kun'-ing (chakham, chashabh): In Bible-English "cunning" means always "wise" or "skilful"; the word does not occur in the bad sense, and it is found in the Old Testament only. The chief Hebrew words are chakham, "wise," "skilful" (2Ch 2:7 the King James Version "a man cunning to work in gold"; 2Ch 2:13; Isa 3:3 the King James Version, etc.); chashabh, "to think," "devise," "desire" (Ex 26:1,31; 28:6,15 the King James Version, etc.). We have also da`ath, "knowledge" (1Ki 7:14 the King James Version); bin, "to be intelligent" (1Ch 25:7 the King James Version)…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Prep — Preposition · prepositionHR/R
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-2ms | Suff — Verb qal imperfect second person masculine singular · suffixHVqi2ms/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…