Ezekiel 18:4 — Word Study
WLCהֵ֤ן כָּל־ הַנְּפָשׁוֹת֙ לִ֣י הֵ֔נָּה כְּנֶ֧פֶשׁ הָאָ֛ב וּכְנֶ֥פֶשׁ הַבֵּ֖ן לִי־ הֵ֑נָּה הַנֶּ֥פֶשׁ הַחֹטֵ֖את הִ֥יא תָמֽוּת׃ ס
BSABeholdhên [look, see] everykôl soulnephesh [living being, person] both fatherʼâb [parent, ancestor] [and]nephesh sonbên [child, descendant] arehênnâh The soulnephesh [person, individual] who sinschâṭâʼ [misses the mark, disobeys] ◂is the one whohûwʼ will diemûwth▸ [perish, face spiritual death]
| Greek | English | Parsing |
|---|---|---|
| הֵ֤ן | here! | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| הַנְּפָשׁוֹת֙ | lives | Particle, noun common feminine plural absolute |
| לִ֣י | [belong] to me | Preposition, suffix |
| הֵ֔נָּה | they | Pronoun |
| כְּנֶ֧פֶשׁ | as [the] life of | Preposition, noun common feminine singular construct |
| הָאָ֛ב | the parent | Particle, noun common masculine singular absolute |
| וּכְנֶ֥פֶשׁ | and as [the] life of | Conjunction, preposition, noun common feminine singular construct |
| הַבֵּ֖ן | the child | Particle, noun common masculine singular absolute |
| לִי־ | [belong] to me | Preposition, suffix |
| הֵ֑נָּה | they | Pronoun |
| הַנֶּ֥פֶשׁ | the soul | Particle, noun common feminine singular absolute |
| הַחֹטֵ֖את | which sins | Particle, verb qal participle (active) feminine singular |
| הִ֥יא | it | Pronoun |
| תָמֽוּת׃ ס | it will die | Verb, Qal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, every soul belongs to Me; both father and son are Mine. The soul who sins is the one who will die. |
| KJV | Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. |
| ASV | Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. |
| YLT | Lo, all the souls are Mine, As the soul of the father, So also the soul of the son — they are Mine, The soul that is sinning — it doth die. |
| WEB | Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die. |
| BBE | See, all souls are mine; as the soul of the father, so the soul of the son is mine: death will be the fate of the sinner's soul. |
Where they part company is in the rendering of הַנֶּ֥פֶשׁ — see How Translations Differ.
The structure of the verse consists of a main clause followed by two subordinate phrases, clearly outlining God's ownership and the consequence of sin.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵנָּה
verbמוּת
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 — Ezekiel 18:4
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 — God's Authority Over Soulsgenerated
Ezekiel 18:4 emphasizes that every soul belongs to God, highlighting His sovereignty over life and death. This verse is part of a larger discourse where God addresses the people of Israel about their moral responsibilities and the consequences of their actions. The surrounding verses illustrate the importance of righteousness and the impact of one's choices on their fate, as seen in Ezekiel 18:3 and Ezekiel 18:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:22 | But Moses and Aaron fell facedown and said, “O God, the God of the spirits of all flesh, when one man sins, will You be angry with the whole congregation?” |
| 2 | Numbers 27:16 | “May the LORD, the God of the spirits of all flesh, appoint a man over the congregation |
| 3 | Zechariah 12:1 | This is the burden of the word of the LORD concerning Israel. Thus declares the LORD, who stretches out the heavens and lays the foundation of the earth, who forms the spirit of man within him: |
| 4 | Hebrews 12:9 | Furthermore, we have all had earthly fathers who disciplined us, and we respected them. Should we not much more submit to the Father of our spirits and live? |
| 5 | Ezekiel 18:20 | The soul who sins is the one who will die. A son will not bear the iniquity of his father, and a father will not bear the iniquity of his son. The righteousness of the righteous man will fall upon him, and the wickedness of the wicked man will fall upon him. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הַנְּפָשׁוֹת֙, ha.ne.fa.shOtgenerated
The word נֶ֫פֶשׁ (nephesh) refers to 'soul' or 'living being', encompassing the essence of life, breath, and vitality. It is a common feminine noun that signifies both physical and spiritual aspects of existence, indicating a person's life force.
In this verse, it underscores that every individual, whether father or son, is under God's authority. The use of the plural form emphasizes the collective nature of humanity, all of whom are accountable to God.
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 comprises multiple clauses, with the finite verb תָמֽוּת (it will die) serving as the main action. The structure emphasizes the relationship between the subjects (the souls) and their accountability to God.
The sentence begins with a call to attention using הֵן (hen), which sets the stage for the declaration of ownership and consequence, establishing a clear hierarchy of authority.
Septuagint Backgroundgenerated
The Septuagint translates הַנְּפָשׁוֹת֙ as ψυξαὶ (psychae), which also means 'souls' but can imply a broader understanding of life. This choice reflects a continuity in the concept of life and existence from Hebrew to Greek.
The use of ἁμαρτάνουσα for הַחֹטֵ֖את indicates a focus on the act of sinning, suggesting a direct connection between the action and its consequences.
In plain words — the whole versegenerated
Ezekiel 18:4 states that every soul belongs to God, including both fathers and sons. It emphasizes that the soul who sins will die, indicating the serious consequences of wrongdoing.
Frequently Asked Questionsgenerated
It means that God has authority over all lives, and each person is accountable to Him for their actions.
This phrase indicates that sin leads to death, which can be understood both literally and spiritually, highlighting the consequences of disobedience.
It emphasizes that each person, regardless of their relationship to others, is responsible for their own actions and the resulting consequences.
By including both, God underscores that His authority and the consequences of sin apply equally to all individuals, regardless of their familial ties.
Reflection Questionsgenerated
- How can I better understand my accountability to God in my daily life?
- What are some ways I can avoid sin and its consequences?
- In what ways do I see God's authority reflected in my relationships with others?
- How can I help others understand the importance of their choices and actions?
The early church on this verse — how the Fathers read it
The early church fathers used this verse to discuss the nature of sin and its consequences. Their quotations reflect on the spiritual death resulting from sin and the importance of living righteously.
The soul dies to the Lord, not through natural infirmity but through the sickness caused by guilt. This type of death is not the release from this life but is the fall resulting from sin.Early Church Fathers on Ezekiel 18 →
There are three kinds of death. One is the death due to sin, concerning which it was written, the soul that sins shall itself die.” Another death is the mystical, when someone dies to sin and lives to God;Early Church Fathers on Ezekiel 18 →
Show me a body that has never been sick or one that is sure of enjoying good health forever after sickness, and I will show you a soul that has never sinned.Early Church Fathers on Ezekiel 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 18:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, all souls are mine,.... By creation; they being the immediate produce of his power; hence he is called "the Father of spirits", Hebrews 12:9, or the souls of men; these he has an apparent
Read John Gill on Ezekiel 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Read Robert Jamieson on Ezekiel 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere can be no colour of partial judgment in the proceedings of God, who is equally God to all; who hath as great interest in the son as in the father, and as kindly would deal with the son as with the father: and how can it be thought likely I should punish the son for the father’ s offence, or the father for the son’ s offence? All souls; all persons, which are frequently called souls, ,20,21 Jos 20:3; and so it is , and . The soul; the person, whether father or son, shall die, shall bear his own punishment: this text gives no colour for the opinion of the mortality of man’ s soul. That sinneth, i.e. obstinately, and yet will pretend his own innocency; whoso sinneth shall suffer for his…
Read Matthew Poole on Ezekiel 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.Ver. 4. Behold all souls are mine.] So that to show my sovereignty I may do with them as I see good. Howbeit, let me tell you that I slay none but for his sins, i.e., idque ipsi sua iniustitia eventit, non iniuria mea, the fault is merely in himself; so little reason is there that you should be thus quarrelsome and contumelious against me. The soul that sinneth it shall die,] i.e., Shall suffer for his sin either here or hereafter, without repentance. Every man shall bear his own burden, every tub shall stand upon its own bottom, and every fox yield…
Read John Trapp on Ezekiel 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) All souls are mine.—This is the basis of the subsequent teaching. Since all alike belong to God and are absolutely in His power. He has no occasion to punish one lest another should escape; and again, since all are His, He loves and would save them all, and inflicts punishment only when it is deserved and His grace is rejected. Four cases are now discussed separately: (1) That of the righteous man who honestly seeks to follow the ways of the Lord (Ezekiel 18:5-9); (2) that of his wicked son (Ezekiel 18:10-13); (3) that of the righteous son of the wicked (Ezekiel 18:14-20); (4) that of a change of character in the individual, whether from sin to righteousness or the reverse (Ezekiel…
Read Charles John Ellicott on Ezekiel 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. All souls are mine] Equally so; I am the Father of the spirits of all flesh, and shall deal impartially with the whole. The soul that sinneth, it shall die.] None shall die for another's crimes, none shall be saved by another's righteousness. Here is the general judgment relative to the righteousness and unrighteousness of men, and the influence of one man's state on that of another; particularly in respect to their moral conduct.
Read AdamClarke on Ezekiel 18 →
CambridgeThe Cambridge Bible for Schools and Colleges4. all souls are mine] i.e. every individual soul stands in immediate relation to God; Numbers 16:22, “O God, God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?” All souls alike belong to God, and this “alike” guarantees the treatment of each by itself, the soul of the son no less than the soul of the father. According to former modes of thought the son had not personal independence, he belonged to the father, and was involved in the destiny of the father. sinneth, it shall die] It and not another because of its sin. “Live” and “die” are used by the prophet of literal life and death, continuance in the world and removal from it. They have…
Read Cambridge on Ezekiel 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll souls are mine - Man is not simply to ascribe his existence to earthly parents, but to acknowledge as his Father Him who created man in His own image, and who gave and gives him the spirit of life.
Read Albert Barnes on Ezekiel 18 →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
Behold, every soul belongs to Me; both father and son are Mine. The soul who sins is the one who will die.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine. The soul who sins, he shall die.
Behold, every soul belongs to Me; both father and son are Mine. The soul who sins is the one who will die.
Indeed! All lives are mine – the life of the father as well as the life of the son is mine. The one who sins will die.
Tyndale line
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Beholde, all soules are mine, both the soule of the father, and also the soule of the sonne are mine: the soule that sinneth, it shall die.
Strictly literal
Behold, all the souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.
Lo, all the souls are Mine, As the soul of the father, So also the soul of the son — they are Mine, The soul that is sinning — it doth die.
Behold, all the souls are Mine, || As the soul of the father, || So also the soul of the son—they are Mine, || The soul that is sinning—it dies.
Behold, all the souls are mine; as the soul of the father, so also the soul of the son—mine are they: the soul which sinneth that alone shall die.
Behold! Every life belong to me—the life of the father as well as the life of the son, they belong to me! The soul who sins is the one who will die!
From the Latin
Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die.
Simplified
Can't you see that everyone belongs to me? Whether parents or children, they are all mine. It's the person who sins who will die.
See, all souls are mine; as the soul of the father, so the soul of the son is mine: death will be the fate of the sinner's soul.
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 and the Septuagint agree on the wording of this verse, with all 15 words matched in the Hebrew and Greek texts. This consistency highlights the shared understanding of the text's meaning across traditions.
הֵ֤ן כָּל־ הַנְּפָשׁוֹת֙ לִ֣י הֵ֔נָּה כְּנֶ֧פֶשׁ הָאָ֛ב וּכְנֶ֥פֶשׁ הַבֵּ֖ן לִי־ הֵ֑נָּה הַנֶּ֥פֶשׁ הַחֹטֵ֖את הִ֥יא תָמֽוּת׃ ס
15 of the 15 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.
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 Ezekiel 18:4
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
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)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Art | N-cp — Particle · noun common feminine plural absoluteHTd/Ncfpa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
Pron — PronounHPp3fp
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
par'-ent.
See CHILDREN; CRIMES; EDUCATION; FAMILY; PUNISHMENTS.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Art | N-cs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
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…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
HPp3fp — PronounHPp3fp
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
sol (nephesh; psuche; Latin anima):
1. Shades of Meaning in the Old Testament:
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Isa 10:18; De 12:23); from she'er, "the inner flesh," next the bones (Pr 11:17, "his own flesh"); from beTen, "belly" (Ps 31:10, "My soul and my belly are consumed with grief"), etc.
The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25.
But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the…
→ See SPIRIT
→ See IMMORTALITY
→ See MAN, A SPIRIT
→ See RIGHTEOUS, FUTURE STATE OF
→ See WICKED, PUNISHMENT OF
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Art | V-Qal — Particle · verb qal participle (active) feminine singularHTd/Vqrfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
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
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
(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…
