Exodus 22:20 — Word Study
WLCזֹבֵ֥חַ לָאֱלֹהִ֖ים יָֽחֳרָ֑ם בִּלְתִּ֥י לַיהוָ֖ה לְבַדּֽוֹ׃
BSAsojournergêr notlôʼ to oppressyânâh notlôʼ to oppresslâchats forkîy sojournergêr to behâyâh landʼerets EgyptMitsrayim
| Greek | English | Parsing |
|---|---|---|
| זֹבֵ֥חַ | [one who] sacrifices | Verb, Qal, participle (active) masculine singular |
| לָאֱלֹהִ֖ים | to the gods | Preposition, noun common masculine plural absolute |
| יָֽחֳרָ֑ם | he will be dedicated to destruction | Verb, Hophal, imperfect third person masculine singular |
| בִּלְתִּ֥י | except | Noun common, both singular absolute |
| לַיהוָ֖ה | to Yahweh | Preposition, noun proper |
| לְבַדּֽוֹ׃ | to only him | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If anyone sacrifices to any god other than the LORD alone, he must be set apart for destruction. |
| KJV | ¶ He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. |
| ASV | He that sacrificeth unto any god, save unto Jehovah only, shall be utterly destroyed. |
| YLT | 'He who is sacrificing to a god, save to Jehovah alone, is devoted. |
| WEB | “He who sacrifices to any god, except to Yahweh only, shall be utterly destroyed. |
| BBE | Complete destruction will come on any man who makes offerings to any other god but the Lord. |
Where they part company is in the interpretation of the consequences of idolatry — see How Translations Differ.
The sentence has a main clause with a conditional statement, followed by a consequence, emphasizing the seriousness of the action described.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 22:20
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 Worshipgenerated
Exodus 22:20 emphasizes the seriousness of worshiping other gods by declaring that anyone who does so must face destruction. This is part of a larger set of laws that outline proper conduct for the Israelites, reinforcing their exclusive devotion to the LORD, as seen in the surrounding verses that address various moral and ethical issues.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:2–4 | who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods. |
| 2 | Deuteronomy 13:1–15 | If a prophet or dreamer of dreams arises among you and proclaims a sign or wonder to you, |
| 3 | Deuteronomy 17:2–5 | If a man or woman among you in one of the towns that the LORD your God gives you is found doing evil in the sight of the LORD your God by transgressing His covenant |
| 4 | Deuteronomy 18:20 | But if any prophet dares to speak a message in My name that I have not commanded him to speak, or to speak in the name of other gods, that prophet must be put to death.” |
| 5 | Numbers 21:3 | And the LORD heard Israel’s plea and delivered up the Canaanites. Israel devoted them and their cities to destruction; so they named the place Hormah. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָֽחֳרָ֑ם, yo.cho.Ramgenerated
The verb יָחָר (yachar) is in the Hophal stem, indicating a passive action where the subject is the recipient of the action. It translates to 'he will be dedicated to destruction,' suggesting a state of being set apart for a severe fate.
This word carries a strong connotation of divine judgment, indicating that those who turn away from the worship of the one true God are subject to dire consequences. The context of this law highlights the importance of fidelity to Yahweh in Israelite worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as he must be set apart for destruction, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The main finite verb in the verse is יָֽחֳרָ֑ם, he will be dedicated to destruction, which governs the entire sentence. The structure includes a subject, a prepositional phrase indicating the object of sacrifice, and additional phrases clarifying the exclusivity of worship.
The Hebrew word order places emphasis on the act of sacrificing, highlighting the serious implications of worshiping any deity other than the LORD.
Septuagint Backgroundgenerated
The Septuagint translates the key verb יָֽחֳרָ֑ם with κακώσετε, suggesting a focus on the outcome of evil or harm. This choice indicates a broader interpretation of destruction, emphasizing the moral implications of idolatry.
The LXX's rendering highlights the severity of the command and serves to reinforce the danger of straying from exclusive worship of Yahweh.
In plain words — the whole versegenerated
Exodus 22:20 warns that anyone who sacrifices to any god other than the LORD must face destruction. This verse is part of a larger set of laws emphasizing the importance of worshiping only the one true God, Yahweh.
Frequently Asked Questionsgenerated
It refers to the act of offering worship or sacrifices to deities other than the LORD, which is strictly forbidden in the Israelite law.
The punishment underscores the seriousness of turning away from the covenant relationship with the LORD, which is foundational to the identity and faith of Israel.
This verse is part of a broader legal framework that emphasizes exclusive loyalty to Yahweh and outlines the consequences for failing to uphold that loyalty.
It implies a divine judgment where the individual is devoted to destruction as a result of their actions, reflecting the seriousness of idolatry.
Reflection Questionsgenerated
- In what ways do I see the temptation to worship other 'gods' in my life today?
- How can I ensure that my devotion remains exclusively towards the LORD?
- What steps can I take to educate others about the dangers of idolatry?
- How does understanding the consequences of idolatry affect my view of worship?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the dangers of idolatry and the importance of exclusive devotion to the true God.
Some people give no thought to the question of demons, that is to say, to the fact that these demons, in order to be able to exist in the heavy atmosphere that encircles the earth,Early Church Fathers on Exodus 22 →
In the law of the true God it is written, “He that sacrifices to gods shall be put to death, save only to the Lord.” The dreadful sanction of this command makes it clear that God wanted no sacrifices offered to such gods, good or bad.Early Church Fathers on Exodus 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 22:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that sacrificeth unto [any] god,.... To Elohim, to strange gods, to the idols of the people, as the Targum of Jonathan; to the Egyptian deities, to the gods of the Moabites, Amorites, Edomites,
Read John Gill on Exodus 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. He that sacrificeth unto any god, save unto the Lord only.
Read Robert Jamieson on Exodus 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSacrificeth, or otherwise worshippeth, as appears from , and many other places. One act of worship put for all by a very familiar synecdoche. Destroyed, Heb. anathematized, i.e. esteemed execrable, and as such destroyed without mercy. See 18:20.
Read Matthew Poole on Exodus 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 22:20 He that sacrificeth unto [any] god, save unto the LORD only, he shall be utterly destroyed.Ver. 20. He shall be utterly destroyed.] As an execrable and accursed creature.
Read John Trapp on Exodus 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) He that sacrificeth.—Sacrifice in this place represents worship generally, being its most essential act. Elsewhere the death-penalty is affixed to any acknowledgment of false gods (Deuteronomy 13:1-16). Shall be utterly destroyed.—Heb., Shall be devoted, i.e., devoted to destruction.
Read Charles John Ellicott on Exodus 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Utterly destroyed.] The word חרם cherem denotes a thing utterly and finally separated from God and devoted to destruction, without the possibility of redemption.
Read AdamClarke on Exodus 22 →CambridgeThe Cambridge Bible for Schools and Colleges20. Sacrifice by an Israelite to any god save Jehovah to be punished with the ban. Jehovah is a ‘jealous God’ (Exodus 20:5), who does not tolerated the worship of any other god beside Himself. utterly destroyed] banned or devoted. The ‘ban’ (ḥ ?ιrem) was an archaic institution, often alluded to in the OT. A city or nation that was hostile to Jehovah was ‘banned,’ or ‘devoted’ (etymologically, as Arabic shews, separated or set apart1[189]), i.e. given over to Him as a form of offering, human beings being destroyed, with or without the cattle and spoil as well, according to the gravity of the occasion. For examples, see Deuteronomy 2:34 f., Exodus 3:6 f., Exodus 7:2, Exodus 13:12-18 (an…
Read Cambridge on Exodus 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThis was probably an old formula, the sense of which, on its ethical side, is comprised in the first and second commandments. Shall be utterly destroyed - The Hebrew word here used is חרם châram (i. e. devoted).
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 anyone sacrifices to any god other than the LORD alone, he must be set apart for destruction.
“He who sacrifices to any god, except to Yahweh only, shall be utterly destroyed.
If anyone sacrifices to any god other than the LORD alone, he must be set apart for destruction.
“Whoever sacrifices to a god other than the Lord alone must be utterly destroyed.
Tyndale line
¶ He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.
He that sacrificeth unto any god, save unto Jehovah only, shall be utterly destroyed.
He that sacrificeth unto any god, save unto the LORD only, shall be utterly destroyed.
He that sacrificeth to any god, save to the LORD only, he shall be utterly destroyed.
Hee that offereth vnto any gods, saue vnto the Lord onely, shalbe slaine.
Strictly literal
— He that sacrificeth to [any] god, save to Jehovah only, shall be devoted to destruction.
'He who is sacrificing to a god, save to Jehovah alone, is devoted.
He who is sacrificing to a god, except to YHWH alone, is devoted.
(22:19) He that sacrificeth unto any god, save unto the Lord only, shall be utterly destroyed.
Whoever sacrifices to any god except to Yahweh must be completely destroyed.
From the Latin
He that sacrificeth to gods, shall be put to death, save only to the Lord.
Simplified
Anyone who sacrifices to any other god than the Lord must be set apart and executed.
Complete destruction will come on any man who makes offerings to any other god but the Lord.
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 it stands, while the Septuagint aligns closely with it, confirming the translation of key terms. The Samaritan Pentateuch differs slightly, using different words for 'oppress' but maintains the same core message about idolatry and its consequences.
זֹבֵ֥חַ לָאֱלֹהִ֖ים יָֽחֳרָ֑ם בִּלְתִּ֥י לַיהוָ֖ה לְבַדּֽוֹ׃
6 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.
וגר לא תונו ולא תלחצו כי גרים הייתם בארץ מצרים
2 words differ from the Masoretic Text: תונו (oppress), תלחצו (press)
בארץ מצרים
2 words of the verse are on this fragment — 1 partly restored.
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 22:20
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.
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HRd/Ncmpa — Preposition · noun common masculine plural absoluteHRd/Ncmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
חָרַם (charam) is a Hebrew verb with two main meanings. It can denote the act of devoting or banning something, often for destruction, as well as the physical act of mutilation, particularly of body parts. The entries highlight its use in contexts of religious devotion and prohibition, as well as in descriptions of physical alteration.
[חָרַם] vb. Hiph. ban, devote, exterminate
Hiph. ban, devote
Hoph.
be put under the ban, devoted (to death)
devoted, i.e. forfeited, to the temple treasures
H2763a [חָרַם] Hiph. ban, devote, exterminate H2763b חָרַם slit (nose, lip, ear, etc.), mutilate esp. face
2763 charam khaw-ram'
a primitive root; to seclude; specifically (by a ban) to
devote to religious uses (especially destruction); physical
and reflexive, to be blunt as to the nose:--make accursed,
consecrate, (utterly) destroy, devote, forfeit, have a flat
nose, utterly (slay, make away).
חָרַם (cha.ram) — to devote/destroy.
1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate
1a) (Hiphil)
1a1) to prohibit (for common use), ban
1a2) to consecrate, devote, dedicate for destruction
1a3) to exterminate, completely destroy
1b) (Hophal)
1b1) to be put under the ban, be devoted to destruction
1b2) to be devoted, be forfeited
1b3) to be completely destroyed
חָרַם (cha.ram) — to slash.
1) to split, slit, mutilate (a part of the body)
1a) (Qal) to mutilate
1b) (Hiphil) to divide
HVHi3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
de-struk'-shun: In the King James Version this word translates over 30 Hebrew words in the Old Testament, and 4 words in the New Testament. Of these the most interesting, as having a technical sense, is 'abhaddon (from verb 'abhadh, "to be lost," "to perish"). It is found 6 times in the Wisdom Literature, and nowhere else in the Old Testament; compare Re 9:11. See ABADDON.
Destruction
In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead.
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
HNcbsa — Noun common · both singular absoluteHNcbsa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HR/Npt — Preposition · noun properHR/Npt
בַּד (bad) refers to separation or being alone, often indicating a part or branch of something. It can denote physical separation, such as limbs or bars, as well as figurative uses like 'chief of a city.' The entries consistently highlight meanings related to being apart or alone, with no significant disagreement among the lexicons.
בַּד, בָּ֑ד n.m. separation, concr. part
prop. in a state of separation, alone, by itself
concr. part
parts, specif. extended from something
base
H905 בַּד, בָּ֑ד separation, concr. part . prop. in a state of separation, alone, by itself
. concr. part
. parts, specif. extended from something
905 bad bad
from 909; properly, separation; by implication, a part of the
body, branch of a tree, bar for carrying; figuratively, chief
of a city; especially (with prepositional prefix) as an
adverb, apart, only, besides:--alone, apart, bar, besides,
branch, by self, of each alike, except, only, part, staff,
strength.
see HEBREW for 0909
בַּד (bad) — alone: pole.
: pole
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone.
: alone
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: each.
: each
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
בַּד (bad) — alone: besides.
: besides/apart from
1) alone, by itself, besides, a part, separation, being alone
1a) separation, alone, by itself
1a1) only (adv)
1a2) apart from, besides (prep)
1b) part
1c) parts (eg limbs, shoots), bars
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms