Exodus 21:28 — Word Study
WLCוְכִֽי־ יִגַּ֨ח שׁ֥וֹר אֶת־ אִ֛ישׁ א֥וֹ אֶת־ אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵאָכֵל֙ אֶת־ בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי׃
BSAIfkîy an oxshôwr [cattle, like a bull] goresnâgach▸ [to push or thrust with force, using its horns] a manʼîysh [a male person, individual] orʼôw womanʼishshâh [a female person, wife] to deathmûwth■ [to die, either literally or as a punishment] the oxshôwr ◂must surely be stonedçâqal [to stone to death, as a punishment] and its meatbâsâr [flesh, body] must notlôʼ be eatenʼâkal▸ [devoured, consumed] But the ownerbaʻal [master, one who has control] of the oxshôwr shall not be held responsiblenâqîy [innocent, guiltless, free from blame]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יִגַּ֨ח | it will gore | Verb, Qal, imperfect third person masculine singular |
| שׁ֥וֹר | an ox | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| אִ֛ישׁ | a man | Noun common, masculine singular absolute |
| א֥וֹ | or | Conjunction |
| אֶת־ | the object marker | Particle |
| אִשָּׁ֖ה | a woman | Noun common, feminine singular absolute |
| וָמֵ֑ת | and he will die | Verb, Qal, sequential perfect third person masculine singular |
| סָק֨וֹל | certainly | Verb, Qal, infinitive absolute |
| יִסָּקֵ֜ל | it will be stoned to death | Verb, Niphal, imperfect third person masculine singular |
| הַשּׁ֗וֹר | the ox | Particle, noun common masculine singular absolute |
| וְלֹ֤א | and not | Conjunction, particle |
| יֵאָכֵל֙ | it will be eaten | Verb, Niphal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּשָׂר֔וֹ | meat its | Noun common masculine singular construct, suffix |
| וּבַ֥עַל | and [the] owner of | Conjunction, noun common masculine singular construct |
| הַשּׁ֖וֹר | the ox | Particle, noun common masculine singular absolute |
| נָקִֽי׃ | [will be] free from guilt | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible. |
| KJV | ¶ If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. |
| ASV | And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. |
| YLT | 'And when an ox doth gore man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox [is] acquitted; |
| WEB | “If a bull gores a man or a woman to death, the bull shall surely be stoned, and its meat shall not be eaten; but the owner of the bull shall not be held responsible. |
| BBE | If an ox comes to be the cause of death to a man or a woman, the ox is to be stoned, and its flesh may not be used for food; but the owner will not be judged responsible. |
Where they part company is over the rendering of נָקִי — see How Translations Differ.
The sentence is structured with a conditional clause followed by consequences and a statement of the owner's exemption.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשׁוֹר
verbנָגַח
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 21:28
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 Regarding Personal Injurygenerated
Exodus 21:28 is part of a broader set of laws concerning personal injury and property damage. This section outlines specific cases where harm is inflicted, particularly emphasizing the responsibilities of owners of animals. The laws serve to establish justice and fairness in society, ensuring that actions have consequences and that victims are protected.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:32 | If the ox gores a manservant or maidservant, the owner must pay thirty shekels of silver to the master of that servant, and the ox must be stoned. |
| 2 | Genesis 9:5–6 | And surely I will require the life of any man or beast by whose hand your lifeblood is shed. I will demand an accounting from anyone who takes the life of his fellow man: |
| 3 | Leviticus 20:15–16 | If a man lies carnally with an animal, he must be put to death. And you are also to kill the animal. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יִגַּ֨ח, yi.Gachgenerated
The verb יִגַּ֨ח (yi.Gach) is in the imperfect tense, indicating a future action. It means 'to gore' and describes the act of an animal thrusting with force, typically with its horns. This word is specifically used in the context of aggressive behavior, particularly by livestock.
In this verse, it is crucial as it sets the stage for the legal implications of the ox's actions. The use of the imperfect form suggests that the act of goring is not just a one-time event but can occur repeatedly, which is significant in determining liability.
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 verse is structured around the main clause introduced by the conjunction וְכִֽי־ (ve.khi-), meaning 'if.' The finite verb יִגַּ֨ח (yi.Gach) governs the sentence, indicating the action of the ox. Following this, there are several noun phrases that specify the subjects and objects involved: שׁ֥וֹר (Shor), אִ֛ישׁ ('ish), and אִשָּׁ֖ה ('i.Shah).
The sentence emphasizes the consequences of the ox's action, with the verbs סָק֨וֹל (sa.Kol) and יִסָּקֵ֜ל (yi.sa.Kel) indicating the punishment that follows, while the concluding phrase clarifies the owner's exemption from guilt.
Septuagint Backgroundgenerated
The Septuagint translates יִגַּ֨ח as κερατίσῃ (keratizē), which also means 'to gore.' This choice reflects a direct understanding of the Hebrew meaning and maintains the focus on the violent action of the ox.
The term used in the Septuagint for the punishment, λιθοβοληθήσεται (lithobolēthēsetai), further emphasizes the severity of the consequence, aligning well with the Hebrew סָקַל.
In plain words — the whole versegenerated
Exodus 21:28 states that if an ox kills a person, the ox must be stoned, and its meat cannot be eaten. However, the owner of the ox is not responsible for the death. This law highlights the consequences of animal behavior and the responsibilities of owners.
Frequently Asked Questionsgenerated
If an ox gores a person to death, the ox must be stoned, and its meat must not be eaten.
No, the owner of the ox shall not be held responsible for the death.
The law states that the ox must be stoned to death as a punishment for goring a person.
No, the meat of the ox must not be eaten after it has killed a person.
Reflection Questionsgenerated
- What does this law teach us about accountability and responsibility?
- How can we apply the principles of justice found in this verse to our lives today?
- What are some examples of how we can ensure the safety of others in our care?
- In what ways can we reflect on our responsibilities as owners or caretakers of animals?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 21:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf an ox gore a man or a woman, that they die,.... That are Israelites, of whom only Aben Ezra interprets it; but though they may be principally designed, yet not solely; for no doubt if one of
Read John Gill on Exodus 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. If an ox gore a man.
Read Robert Jamieson on Exodus 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnder which you are to understand any other creatures of like nature which hurt a man in such a dangerous manner, whether with their horns, or teeth, or feet; but he mentions only the ox or bull, and his goring with his horn, because this is most frequently done. Ox shall be stoned; partly, to prevent future mischiefs from that creature; partly, to punish its master for his negligence in not keeping it in; and principally, for man’ s admonition, for whom seeing the beasts were made, it is not strange nor unjust if it be destroyed for man’ s good. God would hereby show that he would not, and men should not, spare a wilful murderer. His flesh shall not be eaten; both because it was forbidden…
Read Matthew Poole on Exodus 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 21:28 If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox [shall be] quit.Ver. 28. Then the ox shall be surely stoned.] God requiring man’ s blood even of beasts.
Read John Trapp on Exodus 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28-32) Injuries to the person might arise either from man or from animals. Protection from both was needed. The law given to Noah (Genesis 9:5) had already laid it down that whenever a beast killed a man his life was to be forfeit. This law was now re-enacted, but with a further and very important proviso. If the animal had an owner, and the owner had reason to know that it was dangerous, then not only the beast, but the owner also was to be held guilty. He was to be liable to a process for murder (Exodus 21:29); but, with the consent of the aggrieved family, might pay a sum of money as compensation instead (Exodus 21:30). In the case of a slave, the sum was fixed at what was regarded as…
Read Charles John Ellicott on Exodus 21 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. If an ox gore a man] It is more likely that a bull is here intended, as the word signifies both, see Exodus 22:1; and the Septuagint translate the שור shor of the original by ταυρος, a bull. Mischief of this kind was provided against by most nations. It appears that the Romans twisted hay about the horns of their dangerous cattle, that people seeing it might shun them; hence that saying of Horace. Sat., lib. i., sat. 4, ver. 34: Faenum habet in cornu, longe fuge. "He has hay on his horns; fly for life!" The laws of the twelve tables ordered, That the owner of the beast should pay for what damages he committed, or deliver him to the person injured. See Clarke on Exodus 22:1. His…
Read AdamClarke on Exodus 21 →
CambridgeThe Cambridge Bible for Schools and Colleges18–36. Bodily injuries, caused (a) by human beings, vv. 18–27; (b) by animals, or through the neglect of reasonable precautions, vv. 28–36.
Read Cambridge on Exodus 21 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe animal was slain as a tribute to the sanctity of human life (Compare the marginal references and Genesis 4:11). It was stoned, and its flesh was treated as carrion.
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
If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.
“If a bull gores a man or a woman to death, the bull shall surely be stoned, and its meat shall not be eaten; but the owner of the bull shall not be held responsible.
If an ox gores a man or woman to death, the ox must surely be stoned, and its meat must not be eaten. But the owner of the ox shall not be held responsible.
“If an ox gores a man or a woman so that either dies, then the ox must surely be stoned and its flesh must not be eaten, but the owner of the ox will be acquitted.
Tyndale line
¶ If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
And if an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit.
And if an ox gore a man or a woman, that they die, the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
If an ox shall gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
If an oxe gore a man or a woman, that he die, the oxe shalbe stoned to death, and his flesh shall not be eaten, but the owner of the oxe shall goe quite.
Strictly literal
And if an ox gore a man or a woman, so that they die, then the ox shall certainly be stoned, and its flesh shall not be eaten; but the owner of the ox shall be guiltless.
'And when an ox doth gore man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox [is] acquitted;
And when an ox gores man or woman, and they have died, the ox is certainly stoned, and his flesh is not eaten, and the owner of the ox [is] acquitted;
If an ox gore a man or a woman, that he die: then shall the ox be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit.
If an ox gores a man or a woman to death, the ox must surely be stoned, and its flesh must not be eaten; but the ox's owner must be acquitted of guilt.
From the Latin
If an ox gore a man or a woman, and they die, he shall be stoned: and his flesh shall not be eaten, but the owner of the ox shall be quit.
Simplified
If an ox uses its horns to kill a man or woman, the ox must be stoned to death, and its meat must not be eaten. But the owner of the ox won't be punished.
If an ox comes to be the cause of death to a man or a woman, the ox is to be stoned, and its flesh may not be used for food; but the owner will not be judged responsible.
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 in most of its wording. However, the Samaritan Pentateuch differs in several words, indicating variations in the understanding of the text, particularly with terms like יכּה (strike) and סקל (stone). The Dead Sea Scrolls present a similar text to the Masoretic, though some words are restored.
וְכִֽי־ יִגַּ֨ח שׁ֥וֹר אֶת־ אִ֛ישׁ א֥וֹ אֶת־ אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵאָכֵל֙ אֶת־ בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי׃
15 of the 19 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 יכה שׁור וכל בהמה את אישׁ או את אשׁה ומת סקל יסקל הבהמה ולא יאכל את בשׂרו ובעל הבהמה נקיא
7 words differ from the Masoretic Text: יכה (strike), כל (whole), בהמה (cattle), סקל (stone), בהמה (cattle), בהמה (cattle)
[וכי] [יגח] [שור] [את] [איש] או [את] אשה [ומת] [סקול] [יסקל] [השור] [ולא] [יאכל] [את] [בשר׳ו] [ובעל] [השור] [נקי]
1 word on the leather — 1 partly restored, 17 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 21:28
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
נָגַח (nagach) is a Hebrew verb meaning to push, thrust, or gore. It can refer to the action of an animal goring with its horns, or more figuratively, to waging war. The verb appears in various forms, including Qal (to gore), Piel (to push or thrust at), and Hithpael (to engage in thrusting).
נָגַח vb. push, thrust, gore
Qal gore
Pi. push or thrust at
Hithp. engage in thrusting with, wage war with
base
H5055 נָגַח push, thrust, gore .gore
. push or thrust at
. engage in thrusting with, wage war with
5055 nagach naw-gakh'
a primitive root; to but with the horns; figuratively, to war
against:--gore, push (down, -ing).
נָגַח (na.gach) — to gore.
1) to push, thrust, gore
1a) (Qal) to gore
1b) (Piel) to push or thrust at
1c) (Hithpael) to engage in thrusting, wage war
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
gor (naghach): "Gore" occurs only three times in the King James Version, namely, Ex 21:28,31 bis, "if an ox gore a man or a woman," etc.; in 21:29,32,36, the King James Version has "push" (with his horn), the Revised Version (British and American) "gore." The same verb in Piel and HithpaeI is elsewhere translated "push" and "pushing" (De 33:17, "He shall push the peoples," the Revised Version, margin "gore"; 1Ki 22:11; Ps 44:5; Eze 34:21; Da 8:4; 11:40, the Revised Version (British and American) "contend," margin "Hebrew push at," as an ox pushes with his horns so…
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular absoluteHNcmsa
Ox
Heb. bakar, “cattle;” “neat cattle”, (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).
There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.…
The male of the beeve kind when grown, synonymous in the Bible with BULL; a clean animal, by the Levitical law; much used for food, 1Ki 19:21, and constituting no small part of the wealth of the Hebrews in their pastoral life, Ge 24:35 Job 1:14 42:12. Oxen were used in agriculture for ploughing, 1Ki 19:19; and for treading out the grain, during which they were not to be muzzled, 1Co 9:9, but well fed, Isa 30:24. The testing of a new yoke of oxen is still a business of great importance in the East, as of old, Lu…
→ See BULLOCK
→ See CATTLE
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
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
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
(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…
סָקַל (saqal) is a Hebrew verb meaning to stone or to be put to death by stoning. It encompasses various forms, including Qal (to pelt with stones), Niphal (to be stoned), and Piel (to stone or free from stones). The entries indicate that it is primarily associated with the act of stoning, with some references to freeing from stones.
[סָקַל] vb. stone, be put to death by stoning, also (Pi.) free from stones
Qal pelt with stones, stone to death
Niph. be stoned to death
Pi.
stone, pelt with stones
free vineyard (acc.) from stones
Pu. be stoned to death
base
H5619 סָקַל stone, be put to death by stoning, also (Pi.) free from stones
5619 caqal saw-kal'
a primitive root; properly, to be weighty; but used only in
the sense of lapidation or its contrary (as if a
delapidation):--(cast, gather out, throw) stone(-s), X
surely.
סָקַל (sa.qal) — to stone.
1) to stone (to death), put to death by stoning
1a) (Qal) to pelt with stones, stone to death
1b) (Niphal) to be stoned to death
1c) (Piel)
1c1) to stone, pelt with stones
1c2) to free from stones (of vineyard, highway)
1d) (Pual) to be stoned to death
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
סָקַל (saqal) is a Hebrew verb meaning to stone or to be put to death by stoning. It encompasses various forms, including Qal (to pelt with stones), Niphal (to be stoned), and Piel (to stone or free from stones). The entries indicate that it is primarily associated with the act of stoning, with some references to freeing from stones.
[סָקַל] vb. stone, be put to death by stoning, also (Pi.) free from stones
Qal pelt with stones, stone to death
Niph. be stoned to death
Pi.
stone, pelt with stones
free vineyard (acc.) from stones
Pu. be stoned to death
base
H5619 סָקַל stone, be put to death by stoning, also (Pi.) free from stones
5619 caqal saw-kal'
a primitive root; properly, to be weighty; but used only in
the sense of lapidation or its contrary (as if a
delapidation):--(cast, gather out, throw) stone(-s), X
surely.
סָקַל (sa.qal) — to stone.
1) to stone (to death), put to death by stoning
1a) (Qal) to pelt with stones, stone to death
1b) (Niphal) to be stoned to death
1c) (Piel)
1c1) to stone, pelt with stones
1c2) to free from stones (of vineyard, highway)
1d) (Pual) to be stoned to death
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ox
Heb. bakar, “cattle;” “neat cattle”, (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).
There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.…
The male of the beeve kind when grown, synonymous in the Bible with BULL; a clean animal, by the Levitical law; much used for food, 1Ki 19:21, and constituting no small part of the wealth of the Hebrews in their pastoral life, Ge 24:35 Job 1:14 42:12. Oxen were used in agriculture for ploughing, 1Ki 19:19; and for treading out the grain, during which they were not to be muzzled, 1Co 9:9, but well fed, Isa 30:24. The testing of a new yoke of oxen is still a business of great importance in the East, as of old, Lu…
→ See BULLOCK
→ See CATTLE
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)
Conj | Part — Conjunction · particleHC/Tn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ox
Heb. bakar, “cattle;” “neat cattle”, (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).
There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.…
The male of the beeve kind when grown, synonymous in the Bible with BULL; a clean animal, by the Levitical law; much used for food, 1Ki 19:21, and constituting no small part of the wealth of the Hebrews in their pastoral life, Ge 24:35 Job 1:14 42:12. Oxen were used in agriculture for ploughing, 1Ki 19:19; and for treading out the grain, during which they were not to be muzzled, 1Co 9:9, but well fed, Isa 30:24. The testing of a new yoke of oxen is still a business of great importance in the East, as of old, Lu…
→ See BULLOCK
→ See CATTLE
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
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
