Numbers 35:11 — Word Study
WLCוְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֙מָּה֙ רֹצֵ֔חַ מַכֵּה־ נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
BSAdesignateqârâh [choose, appoint] citiesʻîyr [towns, settlements] to serve ashâyâh▸ citiesʻîyr [places, towns] of refugemiqlâṭ [asylum, shelter] so that a personrâtsach [individual, manslayer] who killsnâkâh [slays, murders] someonenephesh [any person, a soul] unintentionallyshᵉgâgâh [without planning, by mistake] may fleenûwç [run, escape] thereshâm [to that place, thither]
| Greek | English | Parsing |
|---|---|---|
| וְהִקְרִיתֶ֤ם | and you will make happen | Verb, Hiphil, sequential perfect second person masculine plural |
| לָכֶם֙ | to yourselves | Preposition, suffix |
| עָרִ֔ים | cities | Noun common, masculine plural absolute |
| עָרֵ֥י | cities of | Noun common, masculine plural construct |
| מִקְלָ֖ט | refuge | Noun common, masculine singular absolute |
| תִּהְיֶ֣ינָה | they will be | Verb, Qal, imperfect third person feminine plural |
| לָכֶ֑ם | for you | Preposition, suffix |
| וְנָ֥ס | and he will flee | Verb, Qal, sequential perfect third person masculine singular |
| שָׁ֙מָּה֙ | there towards | Adverb, suffix |
| רֹצֵ֔חַ | a killer | Verb, Qal, participle (active) masculine singular |
| מַכֵּה־ | [who] has struck down | Verb, Hiphil, participle (active) masculine singular common |
| נֶ֖פֶשׁ | a person | Noun common, feminine singular absolute |
| בִּשְׁגָגָֽה׃ | by inadvertence | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | designate cities to serve as your cities of refuge, so that a person who kills someone unintentionally may flee there. |
| KJV | Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. |
| ASV | then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person unwittingly may flee thither. |
| YLT | and have prepared to yourselves cities — cities of refuge they are to you — then fled thither hath a man-slayer, smiting a person unawares, |
| WEB | then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there. |
| BBE | Then let certain towns be marked out as safe places to which anyone who takes the life of another in error may go in flight. |
Where they part company is in the specific phrasing of the verse, but all translations convey the same essential meaning.
The sentence has a main clause followed by a purpose clause, indicating the intent behind the designation of the cities.






7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbקָרָה
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 35:11
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 — Cities of Refugegenerated
Numbers 35:11 provides instructions for the Israelites to establish cities of refuge. These cities serve as safe havens for individuals who accidentally kill someone, allowing them to escape retribution until a trial can take place. This law reflects God's concern for justice and mercy, ensuring that those who commit unintentional acts are not punished as if they had committed murder. The concept of cities of refuge is further elaborated in Joshua 20:2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 35:6 | Six of the cities you give the Levites are to be appointed as cities of refuge, to which a manslayer may flee. In addition to these, give the Levites forty-two other cities. |
| 2 | Joshua 20:2 | “Tell the Israelites to designate the cities of refuge, as I instructed you through Moses, |
| 3 | Numbers 35:22–23 | But if anyone pushes a person suddenly, without hostility, or throws an object at him unintentionally, |
| 4 | Exodus 21:13 | If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee. |
| 5 | Deuteronomy 4:42 | to which a manslayer could flee after killing his neighbor unintentionally without prior malice. To save one’s own life, he could flee to one of these cities: |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מִקְלָט, mik.Latgenerated
The noun מִקְלָט (miklat) means 'refuge' or 'asylum,' derived from a root meaning 'to take in.' This term is used to denote a place of safety or protection, emphasizing the importance of having designated areas for those who need refuge from harm.
In this verse, it signifies a city where individuals can flee for safety after committing an unintentional act of killing. The concept of refuge is foundational in biblical law, highlighting the balance between justice and mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term refuge.
Sentence Structuregenerated
The main verb of the verse is הִקְרִיתֶם, you will make happen, which governs the entire clause. It is accompanied by a noun phrase עָרִ֔ים, cities, indicating what is being designated.
The structure includes a subordinate clause that describes the purpose of these cities, which is to provide refuge for a specific type of individual, namely one who has killed unintentionally. This complex structure emphasizes the legal and protective nature of the instruction.
Septuagint Backgroundgenerated
The Septuagint translates מִקְלָט as φυγαδευτήρια, indicating a place of flight or escape. This choice reflects a broader understanding of refuge, emphasizing the act of fleeing to safety.
This translation aligns with the Hebrew meaning but also suggests a more active sense of seeking safety, which may resonate with a Greek-speaking audience familiar with the concept of refuge.
In plain words — the whole versegenerated
Numbers 35:11 instructs the Israelites to set aside cities of refuge for those who kill someone unintentionally. These cities provide a safe place for individuals to escape from the avenger until they can stand trial. This law emphasizes the importance of justice and protection for those who commit unintentional acts.
Frequently Asked Questionsgenerated
The cities of refuge are designated places where individuals who have killed someone unintentionally can flee to avoid retribution until they receive a fair trial.
This law shows God's concern for justice by ensuring that those who commit unintentional acts are treated with mercy and given a chance to defend themselves.
The law distinguishes between intentional and unintentional killing, with different consequences for each. Intentional murder is subject to severe punishment.
Yes, cities of refuge are mentioned in other passages, such as Joshua 20:2, which further elaborates on the laws surrounding these cities.
Reflection Questionsgenerated
- What does this law teach us about God's view of justice and mercy?
- How can we apply the principle of refuge in our own lives today?
- In what ways can we ensure that we treat others with fairness and compassion?
- How can understanding these laws help us better appreciate the context of God's instructions to His people?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 35:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen ye shall appoint your cities to be cities of refuge for you,.... And, according to the Jewish writers (i), these were neither to be made large nor little, but middling; and they appointed them
Read John Gill on Numbers 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares. Slayer may flee ... which killeth any person at unawares.
Read Robert Jamieson on Numbers 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Not wilfully, designedly, or maliciously, but inconsiderately, through mistake, or indiscretion, or carelessness. See .
Read Matthew Poole on Numbers 35 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10, 11) When ye be come over Jordan . . . —Or, Ye are going over the Jordan into the land of Canaan; and ye shall appoint . . .
Read Charles John Ellicott on Numbers 35 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Ye shall appoint - cities of refuge] The cities of refuge among the Israelites were widely different from the asyla among the Greeks and Romans, as also from the privileged altars among the Roman Catholics. Those among the Hebrews were for the protection of such only as had slain a person involuntarily. The temples and altars among the latter often served for the protection of the most profligate characters. Cities of refuge among the Hebrews were necessary, because the old patriarchal law still remained in force, viz., that the nearest akin had a right to avenge the death of his relation by slaying the murderer; for the original law enacted that whosoever shed man's blood, by man…
Read AdamClarke on Numbers 35 →
CambridgeThe Cambridge Bible for Schools and Colleges11. ye shall appoint] Perhaps better ye shall select. The verb in this sense is not found elsewhere in the O.T. cities of refuge] Perhaps cities of reception, a term which occurs only in this chapter, and in Joshua 20, 21. , 1 Chronicles 6:57; 1 Chronicles 6:67. The word is used in Rabbinic Heb. of the collection or reception of rainwater. unwittingly] lit. ‘in error.’ See Numbers 15:24 ff.
Read Cambridge on Numbers 35 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Killeth… unawares — Joshua (Numbers 20:3) adds, “and unwittingly.” See note.
Read Daniel Denison Whedon on Numbers 35 →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
designate cities to serve as your cities of refuge, so that a person who kills someone unintentionally may flee there.
then you shall appoint for yourselves cities to be cities of refuge for you, that the man slayer who kills any person unwittingly may flee there.
designate cities to serve as your cities of refuge, so that a person who kills someone unintentionally may flee there.
you must then designate some towns as towns of refuge for you, to which a person who has killed someone unintentionally may flee.
Tyndale line
Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares.
then ye shall appoint you cities to be cities of refuge for you, that the manslayer that killeth any person unwittingly may flee thither.
then ye shall appoint you cities to be cities of refuge for you; that the manslayer which killeth any person unwittingly may flee thither.
Then ye shall appoint for you cities to be cities of refuge for you; that the slayer may flee thither, who killeth any person at unawares.
Ye shall appoint you cities, to bee cities of refuge for you, that the slayer, which slayeth any person vnwares, may flee thither.
Strictly literal
then ye shall appoint for yourselves cities: cities of refuge shall they be for you; that a manslayer may flee thither, who without intent smiteth a person mortally.
and have prepared to yourselves cities — cities of refuge they are to you — then fled thither hath a man-slayer, smiting a person unawares,
and have prepared cities for yourselves—they are cities of refuge to you—then a manslayer, striking a person through ignorance, has fled there,
Then ye shall appoint unto yourselves proper cities, that they be cities of refuge for you; and thither shall flee the manslayer who killeth any person at unawares.
then you must choose cities to serve as cities of refuge for you, a place to which a person who has killed someone unintentionally may flee.
From the Latin
Determine what cities shall be for the refuge of fugitives, who have shed blood against their will.
Simplified
choose towns as your sanctuary towns, so a person who kills someone by mistake may run there.
Then let certain towns be marked out as safe places to which anyone who takes the life of another in error may go in flight.
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 and the Samaritan Pentateuch, which agree on most terms. However, the Samaritan Pentateuch has one word that differs, indicating a slight variation in the text. The Dead Sea Scrolls contain fragments that align with the Masoretic Text, confirming the preservation of this instruction.
וְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֙מָּה֙ רֹצֵ֔חַ מַכֵּה־ נֶ֖פֶשׁ בִּשְׁגָגָֽה׃
12 of the 13 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.
והקריתם לכם ערים ערי מקלט תהיינה לכם ונס שׁמה הרצח מכה נפשׁ בשׁגגה
1 word differs from the Masoretic Text: ה (the)
[שמ׳ה] [הרוצח] מכה [נפש] [בשגגה]
5 words of the verse are on this fragment — 1 partly restored, 4 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 35:11
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 קָרָה (qarah) has two main meanings. It can refer to encountering or meeting, often by chance, as well as to the act of laying beams in construction. The entries indicate its use in various forms, such as Qal, Niphal, and Hiphil, covering both accidental meetings and intentional building actions.
[קָרָה] vb. encounter, meet, befall
Qal
encounter, meet
befall
Niph.
encounter, meet without pre-arrangement
chance to be present
Hiph.
of י׳, cause (the right thing, good fortune) to occur
of Israel, ye shall (cause cities to occur rightly for yourselves, i.e.) select cities as suitable.
base
[קָרָה] vb. denom. Pi. lay the beams of, furnish with beams
base
H7136a קָרָה encounter, meet, befall H7136b קָרָה vb. denom. Pi. lay the beams of, furnish with beams
7136 qarah kaw-raw'
a primitive root; to light upon (chiefly by accident);
causatively, to bring about; specifically, to impose timbers
(for roof or floor):--appoint, lay (make) beams, befall,
bring, come (to pass unto), floor, (hap) was, happen (unto),
meet, send good speed.
קָרָה (qa.rah) — to meet.
1) to encounter, meet, befall, happen, come to meet
1a) (Qal)
1a1) to encounter, meet
1a2) to befall
1b) (Niphal)
1b1) to encounter, meet (without pre-arrangement)
1b2) to chance to be present
1b3) to come to meet
1c) (Hiphil) to cause to meet, appoint
קָרָה (qa.rah) — to lay beams.
1) to build with beams
1a) (Piel) to lay the beams of, furnish with beams
Conj | V-Hiphil-2mp — Verb · Hiphil · sequential perfect second person masculine pluralHc/Vhq2mp
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp — Noun common · masculine plural absoluteHNcmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp — Noun common · masculine plural constructHNcmpc
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…
מִקְלָט (miqlat) means 'refuge' or 'asylum,' derived from a root meaning 'to take in.' The term is used to denote a place of safety or protection. All entries consistently emphasize its meaning related to refuge, with no significant disagreement among the lexicons.
מִקְלָט n.[m.] refuge, asylum
base
H4733 מִקְלָט
4733 miqlat mik-lawt'
from 7038 in the sense of taking in; an asylum (as a
receptacle):--refuge.
see HEBREW for 07038
מִקְלָט (miq.lat) — refuge.
refuge, asylum
N-ms — Noun common · masculine singular absoluteHNcmsa
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
נוּס (nus) is a Hebrew verb meaning to flee or escape. It encompasses various nuances, including taking flight, disappearing, or driving hastily to safety. The word appears in different forms, such as Qal, Polel, Hithpolel, and Hiphil, indicating actions like fleeing, causing to disappear, or putting to flight. An Aramaic equivalent is noted as נוּד (nud).
נוּס 160 vb. flee, escape
Qal
flee
escape
take flight, depart, disappear
fly (to the attack) on horseback.
Po‛lel the breath of י׳ driveth at it, driveth it on
Hithpo‛l. in order to take flight before the bow
Hiph.
put to flight
drive hastily to a safe place
cause to disappear, hide
base
H5127 נוּס flee, escape
5127 nuwc noos
a primitive root; to flit, i.e. vanish away (subside, escape;
causatively, chase, impel, deliver):--X abate, away, be
displayed, (make to) flee (away, -ing), put to flight, X hide,
lift up a standard.
נוּס (nus) — to flee.
1) to flee, escape
1a) (Qal)
1a1) to flee
1a2) to escape
1a3) to take flight, m depart, disappear
1a4) to fly (to the attack) on horseback
1b) (Polel) to drive at
1c) (Hithpolel) to take flight
1d) (Hiphil)
1d1) to put to flight
1d2) to drive hastily
1d3) to cause to disappear, hide
Aramaic equivalent: nud (נוּד "to flee" H5111)
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
fle.
See FLY.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv | Suff — Adverb · suffixHD/Sd
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil — Verb · Hiphil · participle (active) masculine singular commonHVhrmsc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular absoluteHNcfsa
שְׁגָגָה (shgagah) refers to a mistake or inadvertent transgression, specifically an unintentional sin or error. It is derived from the root word שָׁגָה (shagah). The entries consistently emphasize the concept of acting unwittingly or in ignorance.
שְׁגָגָה n.f. sin of error, inadvertence
base
H7684 שְׁגָגָה
7684 shgagah sheg-aw-gaw'
from 7683; a mistake or inadvertent transgression:--error,
ignorance, at unawares; unwittingly.
see HEBREW for 07683
שְׁגָגָה (she.ga.gah) — unintentionally.
1) sin, sin of error or inadvertence, inadvertent sin
1a) error
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
