Exodus 22:19 — Word Study
WLCכָּל־ שֹׁכֵ֥ב עִם־ בְּהֵמָ֖ה מ֥וֹת יוּמָֽת׃ ס
BSAto sacrificezâbach Godʼĕlôhîym to devote/destroychâram lestbiltîy The LordYᵉhôvâh alonebad
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | any | Noun common, masculine singular absolute |
| שֹׁכֵ֥ב | [one who] lies | Verb, Qal, participle (active) masculine singular |
| עִם־ | with | Preposition |
| בְּהֵמָ֖ה | an animal | Noun common, feminine singular absolute |
| מ֥וֹת | certainly | Verb, Qal, infinitive absolute |
| יוּמָֽת׃ ס | he will be put to death | Verb, Hophal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever lies with an animal must surely be put to death. |
| KJV | ¶ Whosoever lieth with a beast shall surely be put to death. |
| ASV | Whosoever lieth with a beast shall surely be put to death. |
| YLT | 'Whoever lieth with a beast is certainly put to death. |
| WEB | “Whoever has sex with an animal shall surely be put to death. |
| BBE | Any man who has sex connection with a beast is to be put to death. |
Where they part company is שֹׁכֵ֥ב — see How Translations Differ.
The sentence consists of a main clause followed by a clear consequence, establishing a direct relationship between the act and its punishment.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbלְ
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 22:19
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 — Laws Concerning Moralitygenerated
Exodus 22:19 is part of a series of laws given to the Israelites that outline moral behavior and societal norms. This particular verse addresses the prohibition against sexual relations with animals, emphasizing the seriousness of such acts and establishing a clear consequence for those who violate this commandment. Similar laws can be found in Leviticus 18:23–25 and Leviticus 20:15–16, which further detail the moral expectations of the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 18:23–25 | You must not lie carnally with any animal, thus defiling yourself with it; a woman must not stand before an animal to mate with it; that is a perversion. |
| 2 | 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. |
| 3 | Deuteronomy 27:21 | ‘Cursed is he who lies with any animal.’ And let all the people say, ‘Amen!’ |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שֹׁכֵ֥ב, sho.Khevgenerated
The word שָׁכַב (shakab) is a verb meaning 'to lie down.' It is often used in contexts relating to resting or sleeping, but it also has a significant sexual connotation, indicating sexual relations. The participle form here refers specifically to a person who engages in such acts.
This word's use in this context highlights the gravity of the offense, as it is not merely about lying down but about a forbidden sexual act with an animal.
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 main verb of the verse is שֹׁכֵ֥ב, lies, which governs the subject כָּל־, whoever, and is followed by a prepositional phrase עִם־, with, that specifies the object of the action.
The structure is straightforward, with a clear subject-verb-object arrangement, emphasizing the act and its accompanying consequence.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁכֵ֥ב as κοιμηθῇ, which means 'to sleep' or 'to have sexual relations.' This choice reflects a direct interpretation of the Hebrew term, maintaining its sexual connotation.
The use of θεοῖς for אֱלֹהִים indicates a broader application, suggesting a warning against any form of illicit relationship, not just with animals.
In plain words — the whole versegenerated
Exodus 22:19 states that anyone who has sexual relations with an animal must be put to death. This law reflects the serious moral standards expected of the Israelites, emphasizing the importance of maintaining proper conduct.
Frequently Asked Questionsgenerated
This law underscores the strict boundaries set by God regarding sexual relations, highlighting the importance of purity and the serious consequences of violating these boundaries.
This verse is part of a broader legal framework in the Torah that establishes moral and ethical guidelines for the Israelites, similar to laws found in Leviticus 20:15.
The severe punishment reflects the seriousness with which God views sexual immorality and the need for His people to uphold His standards.
Bestiality is mentioned as an egregious violation of the created order and a serious moral offense, indicating the need for clear boundaries in sexual ethics.
Reflection Questionsgenerated
- What are some modern implications of the moral standards set in this verse?
- How can understanding the seriousness of this law influence our view of sexual ethics today?
- In what ways can we uphold moral standards in our own lives, reflecting the values found in Scripture?
- What does this verse teach us about the nature of God's laws and their relevance to society?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 22:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 19 Whosoever lieth with a beast,.... In like manner as a man and woman, by carnal copulation; this is a crime so detestable and abominable, so shocking and dishonourable to human nature, that
Read John Gill on Exodus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhosoever lieth with a beast shall surely be put to death. Whosoever lieth with a beast ... This revolting crime was practiced by many of the Egyptians in honour of their idols: and it was mentioned
Read Robert Jamieson on Exodus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:19 Whosoever lieth with a beast shall surely be put to death.Ver. 19. Be put to death.] Heb., Put him to die. Gr., Kill him with death; as God threateneth to do Jezebel’ s children.
Read John Trapp on Exodus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The sin here denounced was common among the Canaanitish nations (Leviticus 18:24), and not unknown in Egypt (Herod. ii. 46). It was therefore necessary that God’s abhorrence of it should be distinctly declared to Israel.
Read Charles John Ellicott on Exodus 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Lieth with a beast] If this most abominable crime had not been common, it never would have been mentioned in a sacred code of laws. It is very likely that it was an Egyptian practice; and it is certain, from an account in Sonnini's Travels, that it is practised in Egypt to the present day.
Read AdamClarke on Exodus 22 →CambridgeThe Cambridge Bible for Schools and Colleges19. Cf. Leviticus 18:23; Leviticus 20:15 f. (both H); Deuteronomy 27:21.
Read Cambridge on Exodus 22 →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
Whoever lies with an animal must surely be put to death.
“Whoever has sex with an animal shall surely be put to death.
Whoever lies with an animal must surely be put to death.
“Whoever has sexual relations with a beast must surely be put to death.
Tyndale line
¶ Whosoever lieth with a beast shall surely be put to death.
Whosoever lieth with a beast shall surely be put to death.
Whosoever lieth with a beast shall surely be put to death.
Whoever lieth with a beast shall surely be put to death.
Whosoeuer lieth with a beast, shall dye the death.
Strictly literal
— Every one that lieth with a beast shall certainly be put to death.
'Whoever lieth with a beast is certainly put to death.
Whoever lies with a beast is certainly put to death.
(22:18) Whosoever lieth with a beast shall surely be put to death.
Whoever sleeps with a beast must surely be put to death.
From the Latin
Whosoever copulateth with a beast shall be put to death.
Simplified
Anyone who has sex with an animal must be executed.
Any man who has sex connection with a beast is to be put to death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as כָּל־ שֹׁכֵ֥ב עִם־ בְּהֵמָ֖ה מ֥וֹת יוּמָֽת׃ ס. The Septuagint matches three of the six words directly, while the Samaritan Pentateuch differs by including the word אֱלֹהִים as אחרים (other), indicating a slight variation in interpretation.
כָּל־ שֹׁכֵ֥ב עִם־ בְּהֵמָ֖ה מ֥וֹת יוּמָֽת׃ ס
3 of the 6 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.
זבח לאלהים אחרים יחרם
1 word differs from the Masoretic Text: אחרים (other)
[זובח] [לאלוהים] יוחרם [בלתי] [ליהוה] [לבד׳ו]
nothing on the leather here — 1 partly restored, 5 supplied entire by an editor.
[זבח] [לאלהים] ל
3 words of the verse are on this fragment — 1 partly restored, 2 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 22:19
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR — PrepositionHR
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
HNcfsa — Noun common · feminine singular absoluteHNcfsa
an'-i-mal: See under the various names and also the general article on ZOOLOGY.
Animal
An organized living creature endowed with sensation. The Levitical law divided animals into clean and unclean, although the distinction seems to have existed before the Flood (Gen. 7:2). The clean could be offered in sacrifice and eaten. All animals that had not cloven hoofs and did not chew the cud were unclean. The list of clean and unclean quadrupeds is set forth in the Levitical law (Deut. 14:3-20; Lev. 11).
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
HVqaa — Verb · Qal · infinitive absoluteHVqaa
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
HVHi3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
(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.