Leviticus 24:16 — Word Study
WLCוְנֹקֵ֤ב שֵׁם־ יְהוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ ב֖וֹ כָּל־ הָעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְבוֹ־ שֵׁ֖ם יוּמָֽת׃
BSAWhoever blasphemesnâqab [intentionally, with malice, curses, speaks evil against] the nameshêm [identity, honor, and character] of the LORDYᵉhôvâh [Yehovah, the self-existent God] must surely be put to deathmûwth [executed as a punishment] the wholekôl assemblyʻêdâh [congregation, gathering of people] ◂must surely stonerâgam [kill by throwing stones] whether he is a foreign residentgêr [sojourner, temporary inhabitant] or nativeʼezrâch [born in the land] if he blasphemesnâqab [speaks evil against, curses] the Nameshêm [fame, renown, reputation] he must be put to deathmûwth▸ [killed as a punishment]
| Greek | English | Parsing |
|---|---|---|
| וְנֹקֵ֤ב | and [one who] slanders | Conjunction, verb qal participle (active) masculine singular |
| שֵׁם־ | [the] name of | Noun common, masculine singular construct |
| יְהוָה֙ | Yahweh | Noun proper |
| מ֣וֹת | certainly | Verb, Qal, infinitive absolute |
| יוּמָ֔ת | he will be put to death | Verb, Hophal, imperfect third person masculine singular |
| רָג֥וֹם | certainly | Verb, Qal, infinitive absolute |
| יִרְגְּמוּ־ | they will stone | Verb, Qal, imperfect third person masculine plural |
| ב֖וֹ | him | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| הָעֵדָ֑ה | the congregation | Particle, noun common feminine singular absolute |
| כַּגֵּר֙ | as the sojourner | Preposition, noun common masculine singular absolute |
| כָּֽאֶזְרָ֔ח | as the native-born | Preposition, noun common masculine singular absolute |
| בְּנָקְבוֹ־ | when slanders he | Preposition, verb qal infinitive construct common, suffix |
| שֵׁ֖ם | [the] name | Noun common, masculine singular absolute |
| יוּמָֽת׃ | he will be put to death | Verb, Hophal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever blasphemes the name of the LORD must surely be put to death; the whole assembly must surely stone him, whether he is a foreign resident or native; if he blasphemes the Name, he must be put to death. |
| KJV | And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. |
| ASV | And he that blasphemeth the name of Jehovah, he shall surely be put to death; all the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemeth the name of Jehovah, shall be put to death. |
| YLT | and he who is execrating the name of Jehovah is certainly put to death; all the company do certainly cast stones at him; as a sojourner so a native, in his execrating the Name, is put to death. |
| WEB | He who blasphemes Yahweh’s name, he shall surely be put to death. All the congregation shall certainly stone him. The foreigner as well as the native-born shall be put to death when he blasphemes the Name. |
| BBE | And he who says evil against the name of the Lord will certainly be put to death; he will be stoned by all the people; the man who is not of your nation and one who is an Israelite by birth, whoever says evil against the holy Name is to be put to death. |
The translations agree on the key terms and the severity of the punishment for blasphemy.
The sentence is structured with a main clause followed by several subordinate clauses that clarify the conditions and responsibilities involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Leviticus 24:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Concerning Blasphemygenerated
Leviticus 24:16 outlines the severe penalty for blasphemy against the name of the LORD, emphasizing the importance of reverence for God's name in the Israelite community. This law serves to maintain the sanctity of God's identity and authority among His people, reflecting the seriousness of the offense and the communal responsibility to uphold justice, as seen in the broader context of the laws given to Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:7 | You shall not take the name of the LORD your God in vain, for the LORD will not leave anyone unpunished who takes His name in vain. |
| 2 | 1 Kings 21:10–13 | But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.” |
| 3 | Psalm 74:10–18 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| 4 | Psalm 139:20 | who speak of You deceitfully; Your enemies take Your name in vain. |
| 5 | Matthew 12:31 | Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נָקַב, ve.no.Kevgenerated
The verb נָקַב (naqab) means to pierce or to curse, carrying a sense of violence or strong emotion. It is used in this context to denote the act of blaspheming, which is a serious offense against God's name.
The parsing as a qal participle indicates an ongoing action — one who slanders or curses. This highlights the intentionality behind the act, suggesting that it is not merely a slip of the tongue but a deliberate act of defiance against God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with terms like blasphemes and put to death appearing in the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb is יוּמָ֔ת, he will be put to death, which governs the entire sentence. It is supported by several clauses that describe the act of blasphemy and the community's responsibility in executing the punishment.
The structure emphasizes the actions and consequences, with the subject being the one who blasphemes, and the object being the name of the LORD. The Hebrew word order places focus on the severity of the offense and the communal response.
Septuagint Backgroundgenerated
The Septuagint translates נָקַב as ὀνομάζων (onomazō), which means 'to name' or 'to call.' This choice reflects a broader understanding of the act of blasphemy, emphasizing the act of speaking against God's name rather than the violent connotation of piercing.
This translation choice may indicate a theological interpretation of the text, focusing on the implications of naming rather than the physical act of cursing.
In plain words — the whole versegenerated
Leviticus 24:16 states that anyone who blasphemes the name of the LORD must be put to death, and the entire assembly is responsible for stoning the offender, whether they are a foreign resident or a native. This law emphasizes the seriousness of speaking against God.
Frequently Asked Questionsgenerated
To blaspheme the name of the LORD means to curse or speak evil against God's identity and character, showing disrespect and defiance.
The punishment is severe because blasphemy directly attacks the honor and authority of God, which is foundational to the Israelite community's identity and relationship with Him.
The community, represented by the assembly, is responsible for carrying out justice, ensuring that God's laws are upheld and that respect for His name is maintained.
This law underscores the centrality of God's name in Israelite culture, indicating that it represents His power, authority, and the covenant relationship with His people.
Reflection Questionsgenerated
- What does God's name mean to me, and how do I show respect for it in my life?
- In what ways can I contribute to a community that honors God's name?
- How can I guard my speech to avoid speaking against God or His character?
- What are some examples in my life where I have seen the consequences of disrespecting God's name?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 24:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he that blasphemeth the name of the Lord,.... Or, "but he that blasphemeth", c.
Read John Gill on Leviticus 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he
Read Robert Jamieson on Leviticus 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that blasphemeth the name of the Lord: this some make a distinct sin from cursing his God, mentioned , but the difference they make seems arbitrary, and without evidence from reason, or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms, , so both the sin and the punishment are more particularly expressed, . Or the first part of be an application of the former rule to the present case. And as for him that blasphemeth, &c., or is blaspheming, &c. in the present tense, which is fitly used concerning words just now uttered, and scarce yet out of their ears, he shall, &c. And so the…
Read Matthew Poole on Leviticus 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 24:16 And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.Ver. 16. And he that blasphemeth.] Swearers and blasphemers toss God’ s name to and fro with such impiety and profaneness, as if their speech could have no grace but in his disgrace: as if Augustus Caesar were dealing with some god Neptune; or the three sons trying their archery at their father’ s heart, to see who can shoot nearest. Shall surely be put to death.] Though he be never so much provoked by others, as this…
Read John Trapp on Leviticus 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) And he that blasphemeth the name of the Lord.—Better, And he that curseth the name of the Lord. The case is, however, different when it is the God of Israel. It is henceforth to be the law that whosoever curses Jehovah is to suffer death by lapidation, which is to be inflicted upon the criminal by the Jewish community. As well the stranger as he that is born in the land.—This law is applicable alike to the proselyte and to the Gentile, who does not even profess to believe in Jehovah. When he blasphemeth the name of the Lord.—Better, when he curseth the Name. Here again the expression “Name” has, out of reverence, been substituted for Jehovah. (See Leviticus 24:11.)
Read Charles John Ellicott on Leviticus 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Blasphemeth the name of the Lord] ונקב שם יהוה venokeb shem Yehovah, he who pierces, transfixes, or, as some translate it, expounds, the name of Jehovah; See Clarke on Leviticus 24:10. This being the name by which especially the Divine Essence was pointed out, it should be held peculiarly sacred. We have already seen that the Jews never pronounce this name, and so long has it been disused among them that the true pronunciation is now totally lost; See Clarke on Exodus 6:3.
Read AdamClarke on Leviticus 24 →CambridgeThe Cambridge Bible for Schools and Colleges16. all … stone him] probably to be attributed to P or Rp[72], as the original word for ‘congregation’ is not found elsewhere in H. [72] A Reviser, who, probably after that collection had been combined with the Priestly Code, introduced further elements from that Code.The occurrence just related having brought about the enactment of a law dealing with the particular case of blasphemy, an occasion is thus offered for adding penalties for other transgressions. For the death penalty as prescribed in this v. for smiting a man mortally, cp. Exodus 21:12-14.
Read Cambridge on Leviticus 24 →Albert Barnes1798–1870Barnes' Notes on the BibleStranger - i. e. foreigner. See Leviticus 16:29 note.
Read Albert Barnes on Leviticus 24 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Whoever blasphemes the name of the LORD must surely be put to death; the whole assembly must surely stone him, whether he is a foreign resident or native; if he blasphemes the Name, he must be put to death.
He who blasphemes Yahweh’s name, he shall surely be put to death. All the congregation shall certainly stone him. The foreigner as well as the native-born shall be put to death when he blasphemes the Name.
Whoever blasphemes the name of the LORD must surely be put to death; the whole assembly must surely stone him, whether he is a foreign resident or native; if he blasphemes the Name, he must be put to death.
and one who misuses the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.
Tyndale line
And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death.
And he that blasphemeth the name of Jehovah, he shall surely be put to death; all the congregation shall certainly stone him: as well the sojourner, as the home-born, when he blasphemeth the name of Jehovah, shall be put to death.
And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him: as well the stranger, as the homeborn, when he blasphemeth the name of the LORD, shall be put to death.
And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD , shall be put to death.
And he that blasphemeth the name of the Lord, shalbe put to death: all the Congregation shall stone him to death: aswell the stranger, as he that is borne in the lande: when he blasphemeth the name of the Lord, let him beslaine.
Strictly literal
And he that blasphemeth the name of Jehovah shall certainly be put to death; all the assembly shall certainly stone him; as well the stranger as he that is home-born, when he blasphemeth the Name, shall be put to death.
and he who is execrating the name of Jehovah is certainly put to death; all the company do certainly cast stones at him; as a sojourner so a native, in his execrating the Name, is put to death.
and he who is execrating the Name of YHWH is certainly put to death; all the congregation certainly casts stones at him; as a sojourner so a native, in his execrating the Name, he is put to death.
But he that pronounced the name of the Lord [with blasphemy] shall be put to death, all the congregation shall stone him; be he a stranger, or be he one that is born in the land, when he pronounceth the [holy] Name [with blasphemy,] he shall be put to death.
He who blasphemes the name of Yahweh must surely be put to death. All the assembly must certainly stone him, whether he is a foreigner or a native-born Israelite. If anyone blasphemes the name of Yahweh, he must be put to death.
From the Latin
And he that blasphemeth the name of the Lord, dying let him die: all the multitude shall stone him, whether he be a native or a stranger. He that blasphemeth the name of the Lord, dying let him die.
Simplified
Anyone who curses the name of the Lord must be executed. All of you must stone them to death, whether they are a foreigner who lives with you or an Israelite. If they curse my name, they must be executed.
And he who says evil against the name of the Lord will certainly be put to death; he will be stoned by all the people; the man who is not of your nation and one who is an Israelite by birth, whoever says evil against the holy Name is to be put to death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which aligns closely with it. The Samaritan Pentateuch differs slightly, using the word רָגַם (to stone) instead of the Masoretic יָרָג (to kill). The Dead Sea Scrolls contain partial texts that align with the Masoretic Text but also show signs of restoration.
וְנֹקֵ֤ב שֵׁם־ יְהוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ ב֖וֹ כָּל־ הָעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְבוֹ־ שֵׁ֖ם יוּמָֽת׃
14 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.
ונקב שׁם יהוה מות יומת רגם ירגמו בו כל העדה כגר כאזרח בנקבו השׁם יומת
1 word differs from the Masoretic Text: רגם (stone)
ונקב שם יהוה מות יומת [רגום] [ירגמו] [ב׳ו] [כל] [העדה] [כגר] [כאזרח] [בנקב׳ו] [שם] [יומת]
4 words on the leather — 1 partly restored, 10 supplied entire by an editor.
מות [יומת] [רגום] [ירגמו] [ב׳ו] [כל] [העדה] כגר [כאזרח] [בנקב׳ו] [שם] [יומת]
12 words of the verse are on this fragment — 2 partly restored, 10 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 24:16
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 נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.
[נָקַב] vb. pierce
Qal
pierce, bore
prick off, designate, wages
Niph. who were pricked off, designated, by name
base
[נָקַב] vb. curse
base
H5344a נָקַב pierce .. pierce, bore
. prick off, designate, wages
. who were pricked off, designated, by name
H5344b נָקַב curse
5344 naqab naw-kab'
a primitive root; to puncture, literally (to perforate, with
more or less violence) or figuratively (to specify, designate,
libel):--appoint, blaspheme, bore, curse, express, with
holes, name, pierce, strike through.
נָקַב (na.qav) — to pierce.
1) to pierce, perforate, bore, appoint
1a) (Qal)
1a1) to pierce, bore
1a2) to prick off, designate
1b) (Niphal) to be pricked off, be designated, be specified
נָקַב (na.qav) — to curse.
(Qal) to curse, blaspheme
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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)
N-proper — Noun properHNpt
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-Ptc — Verb · Qal · infinitive absoluteHVqaa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
רָגַם (ragam) is a Hebrew verb meaning to stone or kill by stoning. It is a primitive root that emphasizes the act of casting stones together. The entries consistently focus on this meaning, with no significant disagreement among the lexicons.
[רָגַם] vb. stone, kill by stoning
base
H7275 [רָגַם] stone, kill by stoning
7275 ragam raw-gam'
a primitive root (compare 7263, 7321, 7551); to cast together
(stones), i.e. to lapidate:--X certainly, stone.
see HEBREW for 07263
see HEBREW for 07321
see HEBREW for 07551
רָגַם (ra.gam) — to stone.
1) to stone, slay or kill by stoning
1a) (Qal) to stone
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
רָגַם (ragam) is a Hebrew verb meaning to stone or kill by stoning. It is a primitive root that emphasizes the act of casting stones together. The entries consistently focus on this meaning, with no significant disagreement among the lexicons.
[רָגַם] vb. stone, kill by stoning
base
H7275 [רָגַם] stone, kill by stoning
7275 ragam raw-gam'
a primitive root (compare 7263, 7321, 7551); to cast together
(stones), i.e. to lapidate:--X certainly, stone.
see HEBREW for 07263
see HEBREW for 07321
see HEBREW for 07551
רָגַם (ra.gam) — to stone.
1) to stone, slay or kill by stoning
1a) (Qal) to stone
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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).
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kon-gre-ga'-shun (qahal, `edhah).
1. Terms Employed:
These two words rendered by "congregation" or "assembly" are used apparently without any difference of sense. They appear to include an assembly of the whole people or any section that might be present on a given occasion. Indeed, sometimes the idea appears to correspond closely to that conveyed by "horde," or even by "crowd." `Edhah is once used of bees (Jud 14:8). It has been sought to distinguish the two words by means of Le 4:13, "if the whole `edhah of Israel err, and the thing be hid from the eyes of the qahal." The qahal would then be the smaller body representing the whole `edhah, but the general usage is not favorable to this view (compare e.g. Ex 12:19, "cutting off…
Congregation
(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (
This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called…
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
אֶזְרָח (ezrach) refers to a native, someone or something that arises from the soil, indicating a sense of belonging to a place. It can describe native Israelites or trees that are indigenous to Israel. The word is built from the concept of spontaneous growth, as noted in the entries.
אֶזְרָח n.m. a native (one arising from the soil = ‘free tribesman’)
base
H249 אֶזְרָח a native (one arising from the soil = ‘free tribesman’)
249 'ezrach ez-rawkh'
from 2224 (in the sense of springing up); a spontaneous
growth, i.e. native (tree or persons):--bay tree, (home-)born
(in the land), of the (one's own) country (nation).
see HEBREW for 02224
אֶזְרָח (ez.rach) — born.
1) a native (one rising from the soil)
1a) of man, native Israelites
1b) of tree, native (to Israel)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
See BORN.
The Hebrew word נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.
[נָקַב] vb. pierce
Qal
pierce, bore
prick off, designate, wages
Niph. who were pricked off, designated, by name
base
[נָקַב] vb. curse
base
H5344a נָקַב pierce .. pierce, bore
. prick off, designate, wages
. who were pricked off, designated, by name
H5344b נָקַב curse
5344 naqab naw-kab'
a primitive root; to puncture, literally (to perforate, with
more or less violence) or figuratively (to specify, designate,
libel):--appoint, blaspheme, bore, curse, express, with
holes, name, pierce, strike through.
נָקַב (na.qav) — to pierce.
1) to pierce, perforate, bore, appoint
1a) (Qal)
1a1) to pierce, bore
1a2) to prick off, designate
1b) (Niphal) to be pricked off, be designated, be specified
נָקַב (na.qav) — to curse.
(Qal) to curse, blaspheme
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular absoluteHNcmsa
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVHi3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.