Exodus 21:19 — Word Study
WLCאִם־ יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־ מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ ס
BSAthen the one who struck himnâkâh [smote, hit] shall go unpunishednâqâh [be quit, cleared] as long asʼim the other can get upqûwm▸ [rise again] and walk aroundhâlak [go about] outsidechûwts [without, in the open] withʻal his staffmishʻênâh [support, walking stick] Neverthelessraq he must compensatenâthan▸ [pay, give] the man for his lost workshebeth [cessation, resting] ◂and see that he is completely healedrâphâʼ [thoroughly, mended, restored]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יָק֞וּם | he will arise | Verb, Qal, imperfect third person masculine singular |
| וְהִתְהַלֵּ֥ךְ | and he will walk about | Verb, Hithpael, sequential perfect third person masculine singular |
| בַּח֛וּץ | on the outside | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| מִשְׁעַנְתּ֖וֹ | staff his | Noun common feminine singular construct, suffix |
| וְנִקָּ֣ה | and he will be free from guilt | Verb, Niphal, sequential perfect third person masculine singular |
| הַמַּכֶּ֑ה | the [one who] struck | Particle, verb hiphil participle (active) masculine singular |
| רַ֥ק | only | Adverb |
| שִׁבְתּ֛וֹ | sitting still his | Noun common feminine singular construct, suffix |
| יִתֵּ֖ן | he will pay for | Verb, Qal, imperfect third person masculine singular |
| וְרַפֹּ֥א | and certainly | Conjunction, verb piel infinitive absolute |
| יְרַפֵּֽא׃ ס | he will have [him] healed | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed. |
| KJV | If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. |
| ASV | if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed. |
| YLT | if he rise, and hath gone up and down without on his staff, then hath the smiter been acquitted; only his cessation he giveth, and he is thoroughly healed. |
| WEB | if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed. |
| BBE | If he is able to get up again and go about with a stick, the other will be let off; only he will have to give him payment for the loss of his time, and see that he is cared for till he is well. |
Where they part company is in the phrasing of the compensation and healing requirements — see How Translations Differ.
The main clause outlines the legal exemption, supported by a conditional clause and followed by two consequence clauses detailing the requirements placed on the attacker.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקוּם
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 21:19
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 — Regulations on Personal Injurygenerated
Exodus 21:19 provides guidelines for how to handle situations where one person injures another. It establishes that if the injured party can stand and walk, the assailant is not held liable for punishment, but he is required to compensate for the lost work time of the injured individual and ensure that he is fully healed. This reflects a broader legal principle of personal responsibility and restitution in ancient Israelite society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 3:29 | May it whirl over the heads of Joab and the entire house of his father, and may the house of Joab never be without one having a discharge or skin disease, or one who leans on a staff or falls by the sword or lacks food.” |
| 2 | Zechariah 8:4 | This is what the LORD of Hosts says: “Old men and old women will again sit along the streets of Jerusalem, each with a staff in hand because of great age. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יָק֞וּם, ya.Kumgenerated
The verb קוּם (qum) means 'to rise' or 'to stand up'. It is used here in the imperfect tense, indicating a future action: 'he will arise'. This word conveys the idea of recovery or returning to a previous state of health.
In this context, the implication is that the injured person has the ability to get up and move about, which affects the legal standing of the one who caused the injury. The use of this verb emphasizes the condition under which the attacker is exempt from punishment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the phrase indicates the condition for the attacker’s exemption from punishment.
Sentence Structuregenerated
The main verb of the verse is יָק֞וּם, he will arise, which governs the conditional clause that follows. The structure indicates a sequence of conditions and consequences, with the main clause outlining the legal stipulation and subordinate clauses detailing the actions required.
The sentence is complex, with multiple clauses detailing conditions (if he can arise), actions (he must compensate), and results (he will be free from guilt). This structure reflects the legal nature of the text and the importance of conditions in the law.
Septuagint Backgroundgenerated
The Septuagint translates יָק֞וּם as ἐχαναστὰς — having arisen. This choice emphasizes the action of rising as a completed event, which may suggest a different nuance in the understanding of the condition for the attacker’s liability.
The choice of words in the Septuagint indicates a focus on the state of the injured person, potentially highlighting the finality of their recovery rather than the ongoing process implied in the Hebrew.
In plain words — the whole versegenerated
Exodus 21:19 states that if a person injures another but the injured can still get up and walk, the attacker will not be punished. However, the attacker must pay for the injured person's lost work and ensure he is healed. This reflects the principle of personal responsibility in the law.
Frequently Asked Questionsgenerated
If the injured person cannot get up, the attacker may face punishment according to the law, as the condition for exemption is based on the ability to rise.
Compensation is required to address the loss of work and ensure the injured person is not left without support during their recovery.
Being 'completely healed' implies that the attacker must ensure the injured person receives proper care and recovery, restoring them to their previous state of health.
This law reflects the value placed on personal responsibility and the importance of restitution in maintaining social order and justice.
Reflection Questionsgenerated
- How do I see principles of responsibility and restitution in my own life?
- In what ways can I ensure that I support others who are injured or in need?
- What does this law teach about the value of life and health in our communities?
- How can I apply the principles of this law in my interactions with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 21:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf he rise again,.... From his bed, or from his disease, as the last mentioned Targum, recovers again, at least so far as to be able to do what follows: and walk abroad upon his staff; if he is able
Read John Gill on Exodus 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: If men strive together ... Should a quarrel arise between two or more
Read Robert Jamieson on Exodus 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe loss of his time, i.e. of the profit which he could or commonly did make of his time in the way of his calling. Cause him to be thoroughly healed, i.e. pay the charges of the cure.
Read Matthew Poole on Exodus 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 21:19 If he rise again, and walk abroad upon his staff, then shall he that smote [him] be quit: only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed.Ver. 19. Upon his staff.] See 2 Samuel 3:29 Zechariah 8:4.
Read John Trapp on Exodus 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) If he rise again, and walk abroad upon his staff.—The charge of murder was not to be kept hanging over a man indefinitely. If the injured person recovered sufficiently to leave his bed, and get about by the help of a stick, the injurer was to pay his fine and be quit of his offence, whatever might happen afterwards.
Read Charles John Ellicott on Exodus 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Shall pay for the loss of his time, and shall cause him to be thoroughly healed.] This was a wise and excellent institution, and most courts of justice still regulate their decisions on such cases by this Mosaic precept.
Read AdamClarke on Exodus 21 →
CambridgeThe Cambridge Bible for Schools and Colleges19. walk abroad upon his staff] a proof of convalescence. The ‘staff’ (lit. something to lean upon) was used for help in walking (2 Kings 4:29,—by Elisha): in Zechariah 8:4 a characteristic of old age. be quit (lit. innocent)] If he died in his bed, the person who injured him might reasonably be held responsible for his death: if he died after the had taken his first walk, he might himself have met with some farther accident, or imprudently ventured out too soon. only, &c.] Though he is no longer in danger of suffering the capital penalty, he must still compensate his victim for his loss of time, and pay his doctor’s bill. Cf. Ḥ ?amm. 206; and Manu, viii. 287 (Cook, p. 254). the loss of his…
Read Cambridge on Exodus 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleQuit - i. e. if one man injured another in a quarrel so as to oblige him to keep his bed, he was free from the liability to a criminal charge (such as might be based upon Exodus 21:12): but he was
Read Albert Barnes 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
then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed.
if he rises again and walks around with his staff, then he who struck him shall be cleared; only he shall pay for the loss of his time, and shall provide for his healing until he is thoroughly healed.
then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed.
and then if he gets up and walks about outside on his staff, then the one who struck him is innocent, except he must pay for the injured person’s loss of time and see to it that he is fully healed.
Tyndale line
If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
If he shall rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
If hee rise againe and walke without vpon his staffe, then shall he that smote him go quite, saue onely hee shall beare his charges for his resting, and shall pay for his healing.
Strictly literal
— if he rise, and walk abroad upon his staff, then shall he that struck [him] be guiltless; only he shall pay [for] the loss of his time, and shall cause [him] to be thoroughly healed.
if he rise, and hath gone up and down without on his staff, then hath the smiter been acquitted; only his cessation he giveth, and he is thoroughly healed.
if he rises, and has gone up and down outside on his staff, then the striker has been acquitted; he only gives [for] his cessation, and he is thoroughly healed.
If he rise again, and walk abroad upon his crutch, then shall he that smote him be quit; only he shall pay for the loss of his time, and shall cause him to be thoroughly healed.
then if he recovers and is able to walk about using his staff, the man who struck him must pay for the loss of his time; he must also pay for his complete recovery. But that man is not guilty of murder.
From the Latin
If he rise again and walk abroad upon his staff, he that struck him shall be quit, yet so that he make restitution for his work, and for his expenses upon the physicians.
Simplified
and then gets up and walks around outside with his walking stick, then the one who hit him won't be punished. Even so, he must still compensate the man for the time lost from his work and make sure that he's completely healed.
If he is able to get up again and go about with a stick, the other will be let off; only he will have to give him payment for the loss of his time, and see that he is cared for till he is well.
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, the Septuagint, and the Samaritan Pentateuch all agree in the wording of this verse, confirming the legal stipulations regarding personal injury. The Dead Sea Scrolls present some textual restoration but align closely with the Masoretic Text in meaning.
אִם־ יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־ מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ ס
13 of the 13 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.
אם יקום והתהלך בחוץ על משׁענתו ונקה המכה רק שׁבתו יתן ורפא ירפא
Agrees with the Masoretic Text here, word for word.
אם יקום [והתהלך] [בחוץ] [על] [משענת׳ו] [ונקה] [המכה] [רק] [שבת׳ו] [יתן] [ורפוא] ירפא
2 words on the leather — 1 partly restored, 10 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 21:19
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Conj | V-Hithpael-3ms — Verb · Hithpael · sequential perfect third person masculine singularHc/Vtq3ms
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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
The Hebrew word מַשְׁעֵנָה (*mish'enah*) and its variant מִשְׁעֶ֫נֶת (*mish'enet*) both refer to concepts of support and sustenance. They can denote a walking-stick or staff, indicating both abstract and concrete forms of support. The entries highlight their feminine forms and suggest a broad application in various contexts.
מַשְׁעֵנָה n.f. id. [v.ex.ad], v. foregoing (m. et f. to exhause the category = support of every kind).
done
מִשְׁעֶ֫נֶת n.f. staff
base
H4938a מַשְׁעֵנָה n. f. id. [4937b], v. foregoing (m. et f. to exhause the category = support of every kind). H4938b מִשְׁעֶ֫נֶת n. f. staff
4938 mish`enah mish-ay-naw'
or mishteneth {mish-eh'-neth}; feminine of 4937; support
(abstractly), i.e. (figuratively) sustenance or (concretely) a
walking-stick:--staff.
see HEBREW for 04937
מִשְׁעֵנָה (mish.e.nah) — support.
support
מִשְׁעֶ֫נֶת (mish.e.net) — staff.
staff
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
נָקָה (naqah) is a Hebrew verb meaning to be clean or free from guilt, and it can also imply being empty or desolate. The entries indicate that it encompasses a range of meanings, including acquitting someone of guilt, being exempt from punishment, and being purged or cleaned out. The lexicons suggest various nuances, but they consistently focus on themes of innocence and cleanliness.
[נָקָה] vb. be empty(?), clean
Qal Inf. Abs.
Niph.
be cleaned out
be clean, free from guilt, innocent
be free, exempt from punishment
free, exempt from obligation
Pi.
hold innocent, acquit
leave unpunished
base
H5352 נָקָה be empty(?), clean .Inf. Abs.
. . be cleaned out
. be clean, free from guilt, innocent
. be free, exempt from punishment
. free, exempt from obligation
. . hold innocent, acquit
. leave unpunished
5352 naqah naw-kaw'
a primitive root; to be (or make) clean (literally or
figuratively); by implication (in an adverse sense) to be
bare, i.e. extirpated:--acquit X at all, X altogether, be
blameless, cleanse, (be) clear(-ing), cut off, be desolate, be
free, be (hold) guiltless, be (hold) innocent, X by no means,
be quit, be (leave) unpunished, X utterly, X wholly.
נָקָה (na.qah) — to clear.
1) to be empty, be clear, be pure, be free, be innocent, be desolate, be cut off
1a) (Qal) to be empty, be clean, be pure
1b) (Niphal)
1b1) to be cleaned out, be purged out
1b2) to be clean, be free from guilt, be innocent
1b3) to be free, be exempt from punishment
1b4) to be free, be exempt from obligation
1c) (Piel)
1c1) to hold innocent, acquit
1c2) to leave unpunished
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
gilt: The Christian idea of guilt involves three elements: responsibility (Greek aitia, "cause," depending upon a man's real freedom), blameworthiness (Latin reatus culpae, depending upon a man's knowledge and purpose) and the obligation to make good through punishment or compensation (Latin reatus poenae; compare Greek opheilema, "debt," Mt 6:12). In other words, in thinking of guilt we ask the questions of cause, motive and consequence, the central idea being that of the personal blameworthiness of the sinner.
I. In the Old Testament.
1. The Ritualistic and Legalistic Conception:
Not all of this is found at once in the Old Testament. The idea of guilt corresponds to that of righteousness or holiness. When these are ritual and legal, instead of ethical and spiritual, they will determine similarly the idea of guilt. This legalistic and…
→ See CONVICTION
→ See SIN
→ See CONSCIENCE
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
DirObjM — AdverbHD
שֶׁ֫בֶת (shebeth) refers to a state of cessation or interruption, often implying rest or sitting still. The meaning is somewhat uncertain, as indicated by the lexicons. It is derived from a related root, שָׁבַת (shabat), which also conveys the idea of ceasing or resting.
שֶׁ֫בֶת n.f. cessation (dub.)
base
H7674 שֶׁ֫בֶת cessation
7674 shebeth sheh'-beth
from 7673; rest, interruption, cessation:--cease, sit
still, loss of time.
see HEBREW for 07673
שֶׁ֫בֶת (she.vet) — cessation.
1) cessation, a sitting still
1a) meaning uncertain
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
Conj | V-Piel-Ptc — Conjunction · verb piel infinitive absoluteHC/Vpaa
רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.
רָפָא vb. heal
Qal heal
Niph. be healed
Pi. have healed, heal
Hithp. in order to get healed
base
H7495 רָפָא heal
7495 rapha' raw-faw'
or raphah {raw-faw'}; a primitive root; properly, to mend (by
stitching), i.e. (figuratively) to cure:--cure, (cause to)
heal, physician, repair, X thoroughly, make whole. See 7503.
see HEBREW for 07503
רָפָא (ra.pah) — to heal.
1) to heal, make healthful
1a) (Qal) to heal
1a1) of God
1a2) healer, physician (of men)
1a3) of hurts of nations involving restored favour (fig)
1a4) of individual distresses (fig)
1b) (Niphal) to be healed
1b1) literal (of persons)
1b2) of water, pottery
1b3) of national hurts (fig)
1b4) of personal distress (fig)
1c) (Piel) to heal
1c1) literal
1c2) of national defects or hurts (fig)
1d) (Hithpael) in order to get healed (infinitive)
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
