Numbers 25:5 — Word Study
WLCוַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־ שֹׁפְטֵ֖י יִשְׂרָאֵ֑ל הִרְגוּ֙ אִ֣ישׁ אֲנָשָׁ֔יו הַנִּצְמָדִ֖ים לְבַ֥עַל פְּעֽוֹר׃
BSASo MosesMôsheh [the Israelite leader, a servant of God] toldʼâmar▸ the judgesshâphaṭ [rulers, governors] of IsraelYisrâʼêl Each of you must killhârag [slay, put to death] all of his menʼîysh [individuals, persons] who have joined in worshipingtsâmad [linked, devoted, serving, honoring] Baal of PeorBaʻal Pᵉʻôwr [a false god, an idol, a place of idolatrous worship]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| מֹשֶׁ֔ה | Moses | Noun proper masculine |
| אֶל־ | to | Preposition |
| שֹׁפְטֵ֖י | [the] judges of | Verb, Qal, participle (active) masculine plural common |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| הִרְגוּ֙ | kill | Verb, Qal, imperative second person masculine plural |
| אִ֣ישׁ | everyone | Noun common, masculine singular absolute |
| אֲנָשָׁ֔יו | men his | Noun common masculine plural construct, suffix |
| הַנִּצְמָדִ֖ים | who have joined themselves | Particle, verb niphal participle (active) masculine plural |
| לְבַ֥עַל | to Baal | Preposition, noun proper |
| פְּעֽוֹר׃ | Peor | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Moses told the judges of Israel, “Each of you must kill all of his men who have joined in worshiping Baal of Peor.” |
| KJV | And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor. |
| ASV | And Moses said unto the judges of Israel, Slay ye every one his men that have joined themselves unto Baal-peor. |
| YLT | And Moses saith unto the judges of Israel, 'Slay ye each his men who are joined to Baal-Peor.' |
| WEB | Moses said to the judges of Israel, “Everyone kill his men who have joined themselves to Baal Peor.” |
| BBE | So Moses said to the judges of Israel, Let everyone put to death those of his men who have had relations with the women of Moab in honour of the Baal of Peor. |
Where they part company is הִרְגוּ — see How Translations Differ.
The main clause introduces Moses' directive, followed by an imperative command and a description of the individuals involved.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbאָמַר
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 25:5
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 — Moses Commands Justice Against Idolatrygenerated
Numbers 25:5 shows Moses addressing the judges of Israel, instructing them to take decisive action against those who have turned to worship Baal of Peor. This reflects a critical moment in Israel's history where fidelity to God is paramount, especially in the face of idolatry. The surrounding verses highlight the seriousness of the situation, as Israel grapples with the consequences of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 18:21–25 | Furthermore, select capable men from among the people—God-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens. |
| 2 | Exodus 22:20 | If anyone sacrifices to any god other than the LORD alone, he must be set apart for destruction. |
| 3 | Exodus 32:27–28 | He told them, “This is what the LORD, the God of Israel, says: ‘Each of you men is to fasten his sword to his side, go back and forth through the camp from gate to gate, and slay his brother, his friend, and his neighbor.’” |
| 4 | Deuteronomy 13:6–9 | If your very own brother, or your son or daughter, or the wife you embrace, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (which neither you nor your fathers have known, |
| 5 | Deuteronomy 17:3–5 | and going to worship other gods, bowing down to them or to the sun or moon or any of the host of heaven—which I have forbidden— |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הִרְגוּ, hir.GUgenerated
The verb הָרַג (harag) means to kill or slay, often implying a sense of violence or intent. This imperative form commands action, emphasizing the need for immediate and decisive measures against idolatry.
In this verse, it conveys the seriousness of the situation, as Moses instructs the judges to eliminate those who have joined in worshiping a false god. The parsing as a Qal imperative indicates a direct command to the judges, highlighting their responsibility in maintaining the covenant with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הִרְגוּ governs the command, with the subject שֹׁפְטֵ֖י (the judges) acting upon it. The structure clearly indicates a command directed at a specific group, emphasizing the communal responsibility to act against idolatry.
The sentence's order places the imperative verb at the forefront, showcasing the urgency of the command. The prepositional phrase אֶל־ introduces the judges, making it clear who is responsible for carrying out this directive.
Septuagint Backgroundgenerated
The Septuagint translates the verb הִרְגוּ as ἀποκτείνατε (to kill), which carries a similar imperative weight. This choice reflects the translators' understanding of the necessity of executing judgment against idolatry.
This translation aligns closely with the Hebrew, maintaining the command's force and intent, highlighting the seriousness with which the Israelites were to treat idolatrous worship.
In plain words — the whole versegenerated
Numbers 25:5 shows Moses instructing the judges of Israel to kill all the men who have joined in worshiping Baal of Peor. This command emphasizes the seriousness of idolatry and the need for decisive action against it.
Frequently Asked Questionsgenerated
Worshiping Baal of Peor involved practices that were contrary to the worship of Yahweh, leading to severe consequences for Israel.
Moses commanded this to maintain the holiness of Israel and to prevent the spread of idolatry among the people.
It shows that God takes idolatry seriously and expects His people to remain faithful and separate from such practices.
This command highlights the ongoing struggle of Israel to remain faithful to God amidst external pressures and temptations.
Reflection Questionsgenerated
- What does this command teach us about the seriousness of idolatry in our own lives?
- How can we ensure that we remain faithful to God in a world full of distractions?
- In what ways can we support others in their struggle against idolatry?
- What steps can we take to actively remove influences that lead us away from God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 25:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses said unto the judges of Israel,.... Either the same with the heads of the people, or the rulers of thousands, hundreds, fifties, and tens, according to the distribution by the advice of
Read John Gill on Numbers 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.
Read Robert Jamieson on Numbers 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEvery one his men, i.e. those under his charge; for as these seventy were chosen to assist Moses in the government, so doubtless the care and management of the people was distributed among them by just and equal proportions.
Read Matthew Poole on Numbers 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 25:5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.Ver. 5. Unto the judges of Israel.]. Those of them that had not defiled themselves; else with what face could they punish others? or look upon those, that before their faces had been hanged up against the sun, whose destruction was for ever to be remembered?
Read John Trapp on Numbers 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Slay ye every one his men] In the different departments where you preside over thousands, hundreds, fifties, and tens, slay all the culprits that shall be found.
Read AdamClarke on Numbers 25 →CambridgeThe Cambridge Bible for Schools and Colleges5. every one his men] Each judge was to execute the offenders that belonged to the division over which he had authority (see Exodus 18:25 f.).
Read Cambridge on Numbers 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Slay ye every one his men — This is far from an indiscriminate slaughter by what is called “lynch law,” but every judge is charged to convict according to the forms of law, and punish every
Read Daniel Denison Whedon on Numbers 25 →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
So Moses told the judges of Israel, “Each of you must kill all of his men who have joined in worshiping Baal of Peor.”
Moses said to the judges of Israel, “Everyone kill his men who have joined themselves to Baal Peor.”
So Moses told the judges of Israel, “Each of you must kill all of his men who have joined in worshiping Baal of Peor.”
So Moses said to the judges of Israel, “Each of you must execute those of his men who were joined to Baal-peor.”
Tyndale line
And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.
And Moses said unto the judges of Israel, Slay ye every one his men that have joined themselves unto Baal-peor.
And Moses said unto the judges of Israel, Slay ye every one his men that have joined themselves unto Baal-peor.
And Moses said to the judges of Israel, Slay ye every one his men that were joined to Baal-peor.
Then Moses sayd vnto the Iudges of Israel, Euery one slay his men that were ioyned vnto Baal Peor.
Strictly literal
And Moses said to the judges of Israel, Slay every one his men that have joined themselves to Baal-Peor.
And Moses saith unto the judges of Israel, 'Slay ye each his men who are joined to Baal-Peor.'
And Moses says to [the] judges of Israel, “Each slays his men who are joined to Ba‘al-Peor.”
And Moses said unto the judges of Israel, Slay ye every one his men that have been joined unto Baal-peor.
So Moses said to Israel's leaders, “Each of you must execute his people who have joined in worshiping Baal of Peor.”
From the Latin
And Moses said to the judges of Israel: Let every man kill his neighbours, that have been initiated to Beelphegor.
Simplified
So Moses instructed Israel's judges, “Each of you has to kill all of your men who have devoted themselves to worshiping Baal of Peor.”
So Moses said to the judges of Israel, Let everyone put to death those of his men who have had relations with the women of Moab in honour of the Baal of Peor.
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 matches 10 of the 11 words. The Samaritan Pentateuch differs only by including the object marker את before אנשיו, while the Dead Sea Scrolls show some words missing, indicating damage but not significant variation in meaning.
וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־ שֹׁפְטֵ֖י יִשְׂרָאֵ֑ל הִרְגוּ֙ אִ֣ישׁ אֲנָשָׁ֔יו הַנִּצְמָדִ֖ים לְבַ֥עַל פְּעֽוֹר׃
10 of the 11 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.
ויאמר משׁה אל שׁפטי ישׂראל הרגו אישׁ את אנשׁיו הנצמדים לבעל פעור
1 word differs from the Masoretic Text: את (
[ויואמר] מושה אל [שופטי] [ישראל] [הרגו] [איש] [את] [אנשי׳ו] הנצמדים [לבעל] [פעור]
3 words on the leather — 9 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 Numbers 25:5
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
צָמַד (tsamad) is a Hebrew verb meaning to bind, join, or fasten. It encompasses various forms, including joining oneself to something or being bound. The entries highlight its use in different contexts, such as adopting worship or combining elements, but do not present any significant disagreements among lexicons.
[צָמַד] vb. bind, join
Niph. join, attach, oneself to Baal Peor, i.e. adopt his worship
Pu. a sword bound upon his loins
Hiph. thy tongue combineth (fitteth together, frameth) deceit
base
H6775 צָמַד
6775 tsamad tsaw-mad'
a primitive root; to link, i.e. gird; figuratively, to serve,
(mentally) contrive:--fasten, frame, join (self).
צָמַד (tsa.mad) — to join.
1) to bind, join, fasten
1a) (Niphal) to join, join or attach oneself to
1b) (Pual) to be fastened, be bound
1c)(Hiphil) to combine, fit together, hitch up
Art | V-Niphal-Inf-c — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
N-proper — Preposition · noun properHR/Npt
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
HNpt — Noun properHNpt
pe'-or (ha-pe`or; Phogor):
(1) A mountain in the land of Moab, the last of the three heights to which Balaam was guided by Balak in order that he might curse Israel (Nu 23:28). It is placed by Eusebius, Onomasticon on the way between Livias and Heshbon, 7 Roman miles from the latter. Buhl would identify it with Jebel el-Mashaqqar, on which are the ruins of an old town, between Wady A`yun Musa and Wady Chesban.
Peor
Opening. (1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose “goodly tents” were spread out before him, and the coming of a “Star” out of Jacob and a “Sceptre” out of Israel (24:14-17).
(2.) A Moabite divinity, called also “Baal-peor” (Num. 25:3, 5, 18; comp. Deut. 3:29).
(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. (Numbers 23:14,28) In four passages -- (Numbers 25:18) twice; Numb 31:16; Josh 22:17 --Peor occurs as a contraction for Baal-peor. [BAAL.)