Isaiah 27:7 — Word Study
WLCהַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־ כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃
BSAHas the LORD struck Israelnâkâh [Yehovah, the covenant God, as a nation, His chosen people] as He struckmakkâh her oppressorsnâkâh■ [those who afflicted her, her enemies] Was she killedhârag [slain, destroyed] like those who slayed herhereg [killed, murdered]
| Greek | English | Parsing |
|---|---|---|
| הַכְּמַכַּ֥ת | ¿ like [the] striking? of | Particle, preposition, noun common feminine singular construct |
| מַכֵּ֖הוּ | [the] [one who] struck it | Verb hiphil participle (active) masculine singular common, suffix |
| הִכָּ֑הוּ | has he struck it | Verb hiphil perfect third person masculine singular, suffix |
| אִם־ | or? | Particle |
| כְּהֶ֥רֶג | like [the] slaughter of | Preposition, noun common masculine singular construct |
| הֲרֻגָ֖יו | slain [ones] its | Verb qal participle (passive) masculine plural common, suffix |
| הֹרָֽג׃ | has it been slain | Verb, Pual, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her? |
| KJV | ¶ Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? |
| ASV | Hath he smitten them as he smote those that smote them? or are they slain according to the slaughter of them that were slain by them? |
| YLT | As the smiting of his smiter hath He smitten him? As the slaying of his slain doth He slay? |
| WEB | Has he struck them as he struck those who struck them? Or are they killed like those who killed them were killed? |
| BBE | Is his punishment like the punishment of those who overcame him? or are his dead as great in number as those he put to the sword? |
Where they part company is מַכֵּ֖הוּ — see How Translations Differ.
Two main clauses form a rhetorical question, emphasizing the comparison between Israel and her oppressors.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָרַג
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 — Isaiah 27:7
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 — The Judgment of Israelgenerated
Isaiah 27:7 presents a rhetorical question from the LORD, asking if His treatment of Israel has been the same as that of her oppressors. This verse reflects on the nature of divine judgment and the consequences faced by both Israel and her enemies. The surrounding verses (Isaiah 27:6-9) further elaborate on the themes of restoration and atonement for Jacob, emphasizing the contrast between judgment and future hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:20–25 | On that day the remnant of Israel and the survivors of the house of Jacob will no longer depend on him who struck them, but they will truly rely on the LORD, the Holy One of Israel. |
| 2 | Isaiah 14:22–23 | “I will rise up against them,” declares the LORD of Hosts. “I will cut off from Babylon her name and her remnant, her offspring and her posterity,” declares the LORD. |
| 3 | Isaiah 17:3–14 | The fortress will disappear from Ephraim, and the sovereignty from Damascus. The remnant of Aram will be like the splendor of the Israelites,” declares the LORD of Hosts. |
| 4 | Jeremiah 30:11–16 | For I am with you to save you, declares the LORD. Though I will completely destroy all the nations to which I have scattered you, I will not completely destroy you. Yet I will discipline you justly, and will by no means leave you unpunished.” |
| 5 | Jeremiah 50:33–34 | This is what the LORD of Hosts says: “The sons of Israel are oppressed, and the sons of Judah as well. All their captors hold them fast, refusing to release them. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מַכֵּ֖הוּ, ma.Ke.hugenerated
The word מַכֵּ֖הוּ (ma.Ke.hu) is a hiphil participle, meaning 'the one who struck it.' It indicates an active role in the act of striking, which can imply punishment or destruction. The parsing shows that it is masculine and singular, suggesting a specific agent responsible for the action.
This term is often used in contexts of divine judgment, where God strikes down His enemies or punishes His people. The emphasis here is on the act of striking as a decisive action, which raises the question of whether Israel has faced the same fate as her oppressors.
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 two main clauses: the first asks whether the LORD has struck Israel like her oppressors, and the second questions if she was killed like those who slayed her. The structure emphasizes the comparison between Israel and her enemies.
The finite verbs הִכָּ֑הוּ and הֹרָֽג govern their respective clauses, indicating actions taken against both Israel and her oppressors. The use of rhetorical questions serves to provoke thought about the nature of God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates מַכֵּ֖הוּ as ὡς (as), which suggests a direct comparison in the nature of the actions taken against Israel and her oppressors. This choice reflects a narrowing of the focus on the similarity of the judgments.
The Greek word ἀνεῖλεν (he killed) corresponds to הָרַג, indicating a strong emphasis on the act of killing, which aligns with the themes of violence and judgment in the original Hebrew.
In plain words — the whole versegenerated
Isaiah 27:7 asks if the LORD has punished Israel in the same way He punished her enemies. It questions whether Israel has suffered the same fate as those who have harmed her. The verse reflects on God's judgment and the consequences of sin.
Frequently Asked Questionsgenerated
It suggests that Israel faced divine judgment, similar to the punishment of her oppressors, raising questions about justice and accountability.
The comparison highlights the severity of God's judgment and invites reflection on whether Israel's suffering is just as severe as that of her enemies.
The rhetorical questions serve to provoke thought and reflection on the nature of God's actions and the consequences of sin for both Israel and her oppressors.
The surrounding verses discuss the future restoration of Israel, contrasting the present judgment with the hope of redemption and atonement.
Reflection Questionsgenerated
- In what ways do I see God's judgment reflected in the world today?
- How can I understand the relationship between suffering and justice in my own life?
- What does this verse teach me about the nature of God's actions towards His people?
- How can I apply the themes of judgment and restoration in my own spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, exploring the implications of the LORD's judgment and its comparison to the fate of Israel's oppressors.
Did he strike him according to the blow of the one striking himself: or as he killed his killers, so was he killed? This place is understood in two ways.Early Church Fathers on Isaiah 27 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 27:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHath he smitten him, as he smote those that smote him?.... No; the Lord does smite his people by afflictive dispensations of his providence; he smites them in their persons, and families, and
Read John Gill on Isaiah 27 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Hath he smitten him , (Israel) as he smote those (enemies) that smote him?
Read Robert Jamieson on Isaiah 27 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath he smitten him, as he smote those that smote him? the question implies a denial; he hath not so smitten him, to wit, Jacob. He hath not dealt so severely with his people as he hath dealt with his and their enemies, whom he hath utterly destroyed. This may look either, 1. Backward, upon times past. If you consult former experiences, you will find that God hath done so, hath spared and restored his people, and in judgment remembered mercy to them, when he hath totally ruined their enemies. Or, 2. Forward, upon the time to come, of which he speaks as of a thing past, after the manner of the prophets, and of which he speaks in the next verse. Of them that are slain by him; of those who…
Read Matthew Poole on Isaiah 27 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 27:7 Hath he smitten him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?Ver. 7. Hath he smitten him, as he smote those that smote him?] No; for the one he smote to correction, the other to destruction - the one with the palm, of his hand, as a man smiteth his son, the other with his clutched fist, as one smiteth his slaver whom he careth not where he hits or how he hurts. Temporal evils are in the nature sometimes of a curse, sometimes of a cure. Hinc distinctio illa poenae in conferentem et nocentem, sive in suffocantem et promoventem; item in poenam vindictae, et poenam cautelae, sive in condemnantem et corregentem.
Read John Trapp on Isaiah 27 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Hath he smitten him . . .—The pronouns are left in the English Version somewhat obscure, but the use of capitals makes the meaning plain: “Hath He (Jehovah) smitten him (Israel) as He smote those that smote him; or is he slain according to the slaughter of those that are slain by Him?” A slight alteration in the last clause in the text gives, according to the slaughter of his slayers. In any case the thought is that Jehovah had chastised the guilt with a leniency altogether exceptional. They had not been punished as others had been. The words admit, however, of another meaning, which is preferred by some critics, viz., that Jehovah doth not smite Israel with the smiting like that with…
Read Charles John Ellicott on Isaiah 27 →
CambridgeThe Cambridge Bible for Schools and Colleges7–11. A summons to national repentance and reformation. Has Israel suffered the extremity of Divine punishment as its oppressors have done (7)? There is a ground of hope in the moderation displayed by Jehovah in His chastisement of Israel; the prospect of ultimate reconciliation is held out; and this hope will be realised when all the monuments of idolatry are erased from the land (9). At present the city lies desolate, a witness to the sinful blindness of the people and the estrangement of its Creator (10, 11). The section is full of difficulties. The words of Isa 27:8 stand in no obvious relation to the context, and are probably to be regarded (with Duhm) as a marginal gloss to Isaiah…
Read Cambridge on Isaiah 27 →
Albert Barnes1798–1870Barnes' Notes on the BibleHath he smitten him, as he smote those that smote them? - Has God punished his people in the same manner and to the same extent as he has their enemies? It is implied by this question that he had not.
Read Albert Barnes on Isaiah 27 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7, 8. Him — That is, Israel. The question, in form, calls for a negative answer. Not to the degree God has punished his enemies has he punished Israel. He has punished in measure, only moderately.
Read Daniel Denison Whedon on Isaiah 27 →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
Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her?
Has he struck them as he struck those who struck them? Or are they killed like those who killed them were killed?
Has the LORD struck Israel as He struck her oppressors? Was she killed like those who slayed her?
Has the Lord struck down Israel like he did their oppressors? Has Israel been killed like their enemies?
Tyndale line
¶ Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?
Hath he smitten them as he smote those that smote them? or are they slain according to the slaughter of them that were slain by them?
Hath he smitten him as he smote those that smote him? or is he slain according to the slaughter of them that were slain by him?
Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?
Hath hee smitten him as hee smote those that smote him? or is hee slaine according to the slaughter of them that were slaine by him?
Strictly literal
Hath he smitten him according to the smiting of those that smote him? Is he slain according to the slaughter of those slain by him?
As the smiting of his smiter hath He smitten him? As the slaying of his slain doth He slay?
Has He struck him as the striking of his striker? Does He slay as the slaying of his slain?
Hath he smitten him, as he smote the one that smote him? or was he slain with the same slaughter as those of him that were slain?
Has Yahweh attacked Jacob and Israel as he attacked those nations who attacked them? Have Jacob and Israel been killed as in the slaughter of those nations that were killed by them?
From the Latin
Hath he struck him according to the stroke of him that struck him? or is he slain, as he killed them that were slain by him?
Simplified
Has the Lord hit Israel as he hit those that attacked them? Were they killed like their killers were killed?
Is his punishment like the punishment of those who overcame him? or are his dead as great in number as those he put to the sword?
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 aligns with the Dead Sea Scrolls, which contain a nearly identical wording, affirming the consistency of the text. The Septuagint, however, shows some variation in word choice and structure, emphasizing the interpretative nature of the translation.
הַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־ כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃
3 of the 7 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.
הכמכת מכ׳הו הכ׳הו אמ כהרג הורגי׳ו הרג
7 words on the leather.
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 Isaiah 27:7
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.
מַכָּה (makkah) refers to a blow or wound, encompassing meanings such as slaughter and pestilence. It is derived from a root meaning to strike and can imply defeat or conquest. The term appears in contexts like 2 Chronicles 2:10, where it relates to a physical blow, and can also refer to figurative concepts like carnage.
מַכָּה n.f. blow, wound, slaughter
base
H4347 מַכָּה blow, wound, slaughter
4347 makkah mak-kaw'
or (masculine) makkeh {muk-keh'}; (plural only) from 5221; a
blow (in 2 Chronicles 2:10, of the flail); by implication, a
wound; figuratively, carnage, also pestilence:--beaten, blow,
plague, slaughter, smote, X sore, stripe, stroke,
wound((-ed)).
see HEBREW for 05221
מַכָּה (mak.kah) — wound.
1) blow, wound, slaughter
1a) blow, stripe
1b) beating, scourging
1c) wound
1d) slaughter
1e) defeat, conquest
1f) plague
Part | Prep | N-fs — Particle · preposition · noun common feminine singular constructHTi/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…
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)
V-Hiphil | Suff — Verb hiphil participle (active) masculine singular common · suffixHVhrmsc/Sp3ms
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)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3ms
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
HTc — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
The Hebrew word הֶ֫רֶג (*hereg*) means "slaughter" or "killing." It is derived from a related root, הָרַג (*harag*), which also pertains to killing. The entries consistently define it in the context of slaughter, with no significant disagreement among the lexicons.
הֶ֫רֶג n.m. slaughter
base
H2027 הֶ֫רֶג slaughter
2027 hereg heh'-reg
from 2026; slaughter:--be slain, slaughter.
see HEBREW for 02026
הֶ֫רֶג (he.reg) — slaughter.
a killing, slaughter
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Inf-c | Suff — Verb qal participle (passive) masculine plural common · suffixHVqsmpc/Sp3ms
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
HVPp3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
