Exodus 22:2 — Word Study
WLCאִם־ בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃
BSAIfʼim [in the event that, whether] no oneʼayin [not a single person, no individual] shall be guilty of bloodsheddâm [responsible, liable, shedding blood, taking a life]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| בַּמַּחְתֶּ֛רֶת | in breaking in | Preposition, noun common feminine singular absolute |
| יִמָּצֵ֥א | he will be found | Verb, Niphal, imperfect third person masculine singular |
| הַגַּנָּ֖ב | the thief | Particle, noun common masculine singular absolute |
| וְהֻכָּ֣ה | and he will be struck | Verb, Hophal, sequential perfect third person masculine singular |
| וָמֵ֑ת | and he will die | Verb, Qal, sequential perfect third person masculine singular |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| ל֖וֹ | for him | Preposition, suffix |
| דָּמִֽים׃ | [will be] blood | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed. |
| KJV | ¶ If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. |
| ASV | If the thief be found breaking in, and be smitten so that he dieth, there shall be no bloodguiltiness for him. |
| YLT | 'If in the breaking through, the thief is found, and he hath been smitten, and hath died, there is no blood for him; |
| WEB | If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him. |
| BBE | If a thief is taken in the act of forcing his way into a house, and his death is caused by a blow, the owner of the house is not responsible for his blood. |
Where they part company is דָּמִֽים — see How Translations Differ.
The sentence is structured around a conditional clause, with the main action and legal consequence following in a straightforward manner.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbשֶׁמֶשׁ
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 22:2
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 Theftgenerated
Exodus 22:2 is part of a series of laws that outline the responsibilities and rights of individuals in cases of theft. This particular verse addresses the situation where a thief is caught in the act of breaking in, emphasizing the legal protections for homeowners who act in defense of their property. The surrounding verses elaborate on restitution and the consequences of theft, highlighting the importance of justice and personal safety in the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 24:14 | When daylight is gone, the murderer rises to kill the poor and needy; in the night he is like a thief. |
| 2 | Job 30:5 | They were banished from among men, shouted down like thieves, |
| 3 | Hosea 7:1 | When I heal Israel, the iniquity of Ephraim will be exposed, as well as the crimes of Samaria. For they practice deceit and thieves break in; bandits raid in the streets. |
| 4 | Joel 2:9 | They storm the city; they run along the wall; they climb into houses, entering through windows like thieves. |
| 5 | Matthew 6:19–20 | Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — דָּמִֽים, da.Mimgenerated
The Hebrew word דָּם (dam) means 'blood' and refers to the life force within living beings. In this context, it signifies the shedding of blood, particularly in relation to guilt or punishment. The parsing indicates that it is a noun in the masculine plural form, suggesting a collective sense of bloodshed or violence.
This term carries significant weight in biblical law, often associated with life and death situations. Here, it underscores the legal principle that the homeowner is not held responsible for the death of the thief when acting in self-defense.
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 consists of a conditional clause introduced by אִם ('im), meaning 'if', establishing the scenario of a thief being caught. The main action follows, detailing what happens to the thief and the subsequent legal implications for the homeowner.
The finite verb יִמָּצֵ֥א (yi.ma.Tze') governs the structure, with the subject הַגַּנָּ֖ב (ha.ga.Nav) and the actions of being struck and dying following in sequence. This clear structure emphasizes the cause and effect of the situation.
Septuagint Backgroundgenerated
The Septuagint translates דָּמִֽים as ἀνταποθανεῖται, which means 'he will die in return'. This choice reflects a narrowing of the concept, focusing on the act of death rather than the broader implications of bloodshed or guilt.
The Greek rendering indicates an interpretation that emphasizes the consequence of the action rather than the legal nuance present in the Hebrew text.
In plain words — the whole versegenerated
Exodus 22:2 states that if a thief is caught breaking in and is killed, the homeowner is not guilty of bloodshed. This law provides protection for individuals defending their property against theft.
Frequently Asked Questionsgenerated
It means that the homeowner is not held legally responsible for the death of the thief if they acted in self-defense.
The law acknowledges the seriousness of taking a life while also recognizing the right to protect one's property.
It emphasizes the importance of self-defense and the legal protections available to individuals in their homes.
Yes, there are several laws regarding theft and restitution found throughout the Torah, highlighting the importance of justice and property rights.
Reflection Questionsgenerated
- How do I understand the balance between protecting my property and valuing human life?
- What does this law teach about justice and self-defense in my own life?
- In what ways can I ensure I am acting justly in situations of conflict?
- How can I apply the principles of this law to modern issues of theft and property rights?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf a thief be found breaking up,.... An house, in order to steal money, jewels, household goods, c.
Read John Gill on Exodus 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. No JFB commentary on these verses.
Read Robert Jamieson on Exodus 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 2: Breaking up, to wit, an house, which the Chaldee here adds, and by night, as appears from the next verse. For him, i.e. for the thief, though he be killed by a man in his own defence. Because in that case the thief might be presumed to have a worse design, and the owner of the house could neither expect or have the help of others to secure him from the intended violence, nor guide his blows with that discretion and moderation which in the day-time he might use.
Read Matthew Poole on Exodus 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:2 If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him.Ver. 2. If a thief be found.] So, if an adulteress be taken, - as she was in John 8:4, - επαυτοφωρω, in the very act.
Read John Trapp on Exodus 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) If a thief be found breaking up.—Rather, breaking in: i.e., making forcible entry into a dwelling-house. Most codes agree with the Mosaic in allowing the inmates of the house to resist such an attempt if made at night, and to shed the blood of the burglar, if necessary. He may be considered as having dissolved the “social compact,” and converted himself from a fellow-citizen into a public enemy. A murderous intent on his part may be suspected.
Read Charles John Ellicott on Exodus 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. If a thief be found] If a thief was found breaking into a house in the night season, he might be killed; but not if the sun had risen, for then he might be known and taken, and the restitution made which is mentioned in the succeeding verse. So by the law of England it is a burglary to break and enter a house by night; and "anciently the day was accounted to begin only from sunrising, and to end immediately upon sunset: but it is now generally agreed that if there be daylight enough begun or left, either by the light of the sun or twilight, whereby the countenance of a person may reasonably be discerned, it is no burglary; but that this does not extend to moonlight, for then many…
Read AdamClarke on Exodus 22 →
CambridgeThe Cambridge Bible for Schools and Colleges1–4. Theft of ox or sheep; and burglary.
Read Cambridge on Exodus 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleIf a thief, in breaking into a dwelling in the night, was slain, the person who slew him did not incur the guilt of blood; but if the same occurred in daylight, the slayer was guilty in accordance with Exodus 21:12.
Read Albert Barnes 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
If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed.
If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him.
If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed.
“If a thief is caught breaking in and is struck so that he dies, there will be no blood guilt for him.
Tyndale line
¶ If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.
If the thief be found breaking in, and be smitten so that he dieth, there shall be no bloodguiltiness for him.
If the thief be found breaking in, and be smitten that he die, there shall be no bloodguiltiness for him.
If a thief shall be found breaking through, and be smitten that he die, there shall no blood be shed for him.
If a thiefe bee founde breaking vp, and be smitten that he dye, no blood shall be shed for him.
Strictly literal
If the thief be encountered breaking in, and be smitten so that he die, there shall be no blood-guiltiness for him.
'If in the breaking through, the thief is found, and he hath been smitten, and hath died, there is no blood for him;
If in the breaking through, the thief is found, and he has been struck and has died, there is no blood for him;
(22:1) If a thief be found while breaking in, and be smitten so that he die, there shall no blood be shed for him.
If a thief is found breaking in, and if he is struck so that he dies, in that case no guilt for murder will attach to anyone on his account.
From the Latin
If a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.
Simplified
If a thief is discovered breaking into someone's house and is beaten to death, no one shall be guilty of murder.
If a thief is taken in the act of forcing his way into a house, and his death is caused by a blow, the owner of the house is not responsible for his blood.
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 with no variations, while the Samaritan Pentateuch differs by using דם (blood) instead of דָּמִֽים, indicating a singular focus on blood rather than the plural sense of bloodshed. The Dead Sea Scrolls contain partially restored text but align closely with the Masoretic reading.
אִם־ בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃
5 of the 9 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 זרחה השׁמשׁ עליו דם לו שׁלם ישׁלם אם אין לו ונמכר בגנבתו
1 word differs from the Masoretic Text: דם (blood)
[אם] [זרחה] [השמש] עלי׳ו [דמים] [ל׳ו] [שלם] [ישלם] [אם] [אין] [ל׳ו] [לשלם] [ונמכר] [בגנבת׳ו]
nothing on the leather here — 1 partly restored, 13 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 22:2
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
מַחְתֶּ֫רֶת (machtereth) refers to a breaking in or burglary. It is derived from the root meaning to break, and can also imply an unexpected examination or secret search. The term is used in contexts related to intrusion or theft.
מַחְתֶּ֫רֶת n.m. breaking in, burglary
base
H4290 מַחְתֶּ֫רֶת breaking in, burglary
4290 machtereth makh-teh'-reth
from 2864; a burglary; figuratively, unexpected
examination:--breaking up, secret search.
see HEBREW for 02864
מַחְתֶּ֫רֶת (mach.te.ret) — breaking.
a breaking in, burglary
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.
The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"
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)
Hc/VHq3ms — Verb · Hophal · sequential perfect third person masculine singularHc/VHq3ms
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
Hc/Vqq3ms — 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…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
