Numbers 14:37 — Word Study
WLCוַיָּמֻ֙תוּ֙ הָֽאֲנָשִׁ֔ים מוֹצִאֵ֥י דִבַּת־ הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהוָֽה׃
BSAwho had brought outyâtsâʼ [come out with] the badraʻ [evil] reportdibbâh [slander] about the landʼerets [the earth] were struck downmûwth▸ [died] by a plaguemaggêphâh [divine judgment] beforepânîym [in the presence of] the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַיָּמֻ֙תוּ֙ | and they died | Verb, Qal, sequential imperfect third person masculine plural |
| הָֽאֲנָשִׁ֔ים | the men | Particle, noun common masculine plural absolute |
| מוֹצִאֵ֥י | [who] brought out | Verb, Hiphil, participle (active) masculine plural common |
| דִבַּת־ | [the] unfavorable report of | Noun common, feminine singular construct |
| הָאָ֖רֶץ | the land | Particle, noun common feminine singular absolute |
| רָעָ֑ה | evil | Adj |
| בַּמַּגֵּפָ֖ה | by plague | Preposition, noun common feminine singular absolute |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | those men who had brought out the bad report about the land—were struck down by a plague before the LORD. |
| KJV | Even those men that did bring up the evil report upon the land, died by the plague before the LORD. |
| ASV | even those men that did bring up an evil report of the land, died by the plague before Jehovah. |
| YLT | even the men bringing out an evil account of the land die by the plague before Jehovah; |
| WEB | even those men who brought up an evil report of the land, died by the plague before Yahweh. |
| BBE | Those same men who said evil of the land, came to their death by disease before the Lord. |
Where they part company is דִבַּת־ — see How Translations Differ.
The sentence contains a main clause followed by a participial phrase that describes the subject, emphasizing the actions of the men and their consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & 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 — Numbers 14:37
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 Consequences of Unfaithfulnessgenerated
Numbers 14:37 recounts the fate of the men who spread a bad report about the land of Canaan. Their actions led to a severe consequence, as they were struck down by a plague before the LORD. This event serves as a warning about the seriousness of spreading slander and the repercussions that can follow. The passage emphasizes the importance of faithfulness and truthfulness in the face of challenges, as seen in the contrasting faith of Joshua and Caleb in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:12 | I will strike them with a plague and destroy them—and I will make you into a nation greater and mightier than they are.” |
| 2 | Numbers 16:49 | But those who died from the plague numbered 14,700, in addition to those who had died on account of Korah. |
| 3 | Numbers 25:9 | but those who died in the plague numbered 24,000. |
| 4 | Jeremiah 28:16–17 | Therefore this is what the LORD says: ‘I am about to remove you from the face of the earth. You will die this year because you have preached rebellion against the LORD.’” |
| 5 | Jeremiah 29:32 | this is what the LORD says: ‘I will surely punish Shemaiah the Nehelamite and his descendants. He will have no one left among this people, nor will he see the good that I will bring to My people, declares the LORD, for he has preached rebellion against the LORD.’” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מוּת, vai.ya.Mu.tugenerated
The Hebrew word מוּת (mūth) means 'to die' and is used to describe both natural death and death as a punishment. In this context, it indicates that these men faced divine judgment for their actions.
This verb is in the sequential imperfect tense, indicating an ongoing action in the past, which emphasizes the certainty of their demise as a direct consequence of their negative report.
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 main verb is וַיָּמֻ֙תוּ֙, and they died, which governs the entire clause. The subject is הָֽאֲנָשִׁ֔ים, the men, and the rest of the clause provides additional information about their actions and the circumstances of their death.
The structure emphasizes the sequence of events: the men brought out an evil report and faced immediate divine judgment, illustrating a cause-and-effect relationship.
Septuagint Backgroundgenerated
מוּת is rendered as ἀπέθανον in the Septuagint, which means 'they died.' This translation aligns closely with the Hebrew meaning, indicating a straightforward rendering of the consequence of their actions.
The choice of ἀπέθανον shows a direct connection between the report they brought and the judgment they faced, emphasizing the severity of their sin.
In plain words — the whole versegenerated
Numbers 14:37 tells us that the men who spread a bad report about the land of Canaan died from a plague sent by God. This serves as a reminder of the consequences that can follow from spreading falsehoods and the importance of being truthful.
Frequently Asked Questionsgenerated
This indicates that their death was a form of divine judgment for their actions in spreading slander about the land.
They were punished for leading the people to grumble against God by spreading a negative report, showing a lack of faith.
We learn the importance of honesty and the serious consequences that can arise from spreading false information.
This event highlights the struggles of the Israelites with faith and obedience during their journey in the wilderness.
Reflection Questionsgenerated
- What are some ways I can ensure I am speaking truthfully about others?
- How can I recognize and avoid spreading negative reports in my own life?
- In what ways can I encourage others to be truthful and faithful, like Joshua and Caleb?
- What lessons about consequences can I apply to my own actions and decisions?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 14:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEven those men that did bring up the evil report upon the land,.... They, and they only at this time: died by the plague before the Lord; either by the pestilence immediately sent upon them by the
Read John Gill on Numbers 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, The men ... died by the plague before the Lord.
Read Robert Jamieson on Numbers 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither by the pestilence threatened , or by some other sudden and extraordinary judgment, sent from the cloud in which God dwelt, and from whence he spake to Moses, and wherein his glory at this time appeared before all the people, , who therefore were all, and these spies among the rest, before the Lord.
Read Matthew Poole on Numbers 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) By the plague.—The word maggephah, which is here rendered plague, denotes a stroke. In Exodus 9:14 it is used of the ten plagues of Egypt. In Numbers 16:48-49, it is used of the plague which broke out after the insurrection of Korah, Dathan, and Abiram, and in Numbers 25:9-18 of that which broke out after the Israelites had joined in the idolatrous and lascivious rites of the Moabites and Midianites. In 1 Samuel 4:17, 2 Samuel 17:9; 2 Samuel 18:7, it is used of destruction by the sword. It appears to denote in this place sudden death, inflicted by the immediate visitation of the Lord.
Read Charles John Ellicott on Numbers 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. Those men that did bring up the evil report - died] Thus ten of the twelve that searched out the land were struck dead, by the justice of God, on the spot! Caleb, of the tribe of Judah, and Joshua, of the tribe of Ephraim, alone escaped, because they had followed God fully. Let preachers of God's word take heed how they straiten the way of salvation, or render, by unjust description, that way perplexed and difficult which God has made plain and easy.
Read AdamClarke on Numbers 14 →CambridgeThe Cambridge Bible for Schools and Colleges37. died by a plague] This is the meaning of the Heb. idiom, although the definite article is used. The Heb. maggηphβh denotes lit. ‘a smiting,’ as also do πληγή and plaga. It is used of any sudden catastrophe inflicted by Jehovah.
Read Cambridge on Numbers 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible37. By the plague — Literally, by the stroke. Thus the Vulgate, percussi, SMITTEN in the presence of the Lord, they died.
Read Daniel Denison Whedon on Numbers 14 →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
those men who had brought out the bad report about the land—were struck down by a plague before the LORD.
even those men who brought up an evil report of the land, died by the plague before Yahweh.
those men who had brought out the bad report about the land—were struck down by a plague before the LORD.
those men who produced the evil report about the land, died by the plague before the Lord.
Tyndale line
Even those men that did bring up the evil report upon the land, died by the plague before the LORD.
even those men that did bring up an evil report of the land, died by the plague before Jehovah.
even those men that did bring up an evil report of the land, died by the plague before the LORD.
Even those men that brought the evil report upon the land, died by the plague before the LORD.
Euen those men that did bring vp that vile slander vpon the land, shall die by a plague before the Lord.
Strictly literal
even those men who had brought up an evil report upon the land, died by a plague before Jehovah.
even the men bringing out an evil account of the land die by the plague before Jehovah;
even the men bringing out an evil account of the land, they die by the plague before YHWH;
Even these men, that had brought up the evil report of the land, died by the plague before the Lord.
these men who had brought out a bad report about the land were struck down, and they died of a plague before Yahweh.
From the Latin
Died and were struck in the sight of the Lord.
Simplified
those men who gave the bad report died before the Lord from plague.
Those same men who said evil of the land, came to their death by disease before the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text, Septuagint, and Samaritan Pentateuch all agree in this verse, with the wording matching closely across the witnesses. The Septuagint's rendering aligns with the Hebrew, maintaining the same meaning and context.
וַיָּמֻ֙תוּ֙ הָֽאֲנָשִׁ֔ים מוֹצִאֵ֥י דִבַּת־ הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהוָֽה׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וימתו האנשׁים מוצאי דבת הארץ רעה במגפה לפני יהוה
Agrees with the Masoretic Text here, word for word.
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 Numbers 14:37
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.
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Hiphil — Verb · Hiphil · participle (active) masculine plural commonHVhrmpc
דִּבָה (dibbah) refers to whispering, defamation, or an evil report, suggesting a stealthy or furtive nature. It is derived from a root meaning to move stealthily. The entries consistently emphasize its negative connotations related to slander and infamy.
דִּבָה n.f. whispering, defamation, evil report (? as that which glides stealthily)
base
H1681 דִּבָה whispering, defamation, evil report (? as that which glides stealthily)
1681 dibbah dib-baw'
from 1680 (in the sense of furtive motion);
slander:--defaming, evil report, infamy, slander.
see HEBREW for 01680
דִּבָּה (dib.bah) — slander.
1) whispering, defamation, evil report
1a) whispering
1b) defamation, defaming
1c) evil report, unfavourable saying
N-fs — Noun common · feminine singular constructHNcfsc
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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAafsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
מַגֵּפָה (maggephah) refers to a blow or stroke, often associated with fatal outcomes such as slaughter or pestilence. It encompasses meanings related to divine judgment and defeat, indicating both physical and metaphorical impacts. The term is used in contexts of plague and slaughter, highlighting its significance in discussions of calamity.
מַגֵּפָה n.f. blow, slaughter, plague, pestilence
base
H4046 מַגֵּפָה blow, slaughter, plague, pestilence
4046 maggephah mag-gay-faw'
from 5062; a pestilence; by analogy, defeat:--(X be)
plague(-d), slaughter, stroke.
see HEBREW for 05062
מַגֵּפָה (mag.ge.phah) — plague.
1) blow, slaughter, plague, pestilence, strike, smite
1a) blow (fatal stroke)
1b) slaughter (of battle)
1c) plague, pestilence (divine judgment)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
plag (negha`, makkah, maggephah; mastix, plege): This word which occurs more than 120 times is applied, like pestilence, to such sudden outbursts of disease as are regarded in the light of divine visitations. It is used in the description of leprosy about 60 times in Le 13 and 14, as well as in De 24:8. In the poetical, prophetic and eschatological books it occurs about 20 times in the general sense of a punitive disaster. The Gospel references (Mr 3:10; 5:29,34; Lu 7:21) use the word as a synonym for disease.
The specific disease now named "plague" has been from the earliest historic times a frequent visitant to Palestine and Egypt. Indeed in the Southeast between Gaza and Bubastis it has occurred so frequently that it may…
Plague
A “stroke” of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
See PESTILENCE.
→ As a judgment on the Egyptians Ps 105; 135:8,9; Ac 7:36
→ The plague of
Blood Ex 7:14-25
Frogs Ex 8:1-15
Lice Ex 8:16-19
Flies Ex 8:20
→ On cattle Ex 9:1-7
→ Of boils and open sores Ex 9:8-12
→ Hail Ex 9:18-34
→ Locusts Ex 10:1-20
→ Darkness Ex 10:21-23
→ Death of the firstborn Ex 11:4-7; 12:17,29,30
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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