Numbers 35:21 — Word Study
WLCא֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־ יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־ הָרֹצֵ֖חַ בְּפִגְעוֹ־ בֽוֹ׃
BSAorʼôw if in hostilityʼêybâh [enmity, hatred] he strikes himnâkâh■ with his handyâd [open, in a violent manner] and he diesmûwth▸ the one who struck himnâkâh ◂must surely be put to deathmûwth hehûwʼ is a murdererrâtsach [one who takes life] When the avengergâʼal of blooddâm [the one responsible for justice] findspâgaʻ the murdererrâtsach [killer] he is to killmûwth▸ himʼêth [in execution, as a just punishment]
| Greek | English | Parsing |
|---|---|---|
| א֣וֹ | or | Conjunction |
| בְאֵיבָ֞ה | in enmity | Preposition, noun common feminine singular absolute |
| הִכָּ֤הוּ | he struck down him | Verb hiphil perfect third person masculine singular, suffix |
| בְיָדוֹ֙ | with hand his | Preposition, noun common both singular construct, suffix |
| וַיָּמֹ֔ת | and he died | Verb, Qal, sequential imperfect third person masculine singular |
| מֽוֹת־ | certainly | Verb, Qal, infinitive absolute |
| יוּמַ֥ת | he will be put to death | Verb, Hophal, imperfect third person masculine singular |
| הַמַּכֶּ֖ה | the [one who] struck | Particle, verb hiphil participle (active) masculine singular |
| רֹצֵ֣חַֽ | [is] a killer | Verb, Qal, participle (active) masculine singular |
| ה֑וּא | he | Pronoun |
| גֹּאֵ֣ל | [the] avenger of | Verb, Qal, participle (active) masculine singular common |
| הַדָּ֗ם | blood | Particle, noun common masculine singular absolute |
| יָמִ֛ית | he will put to death | Verb, Hiphil, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָרֹצֵ֖חַ | the killer | Particle, verb qal participle (active) masculine singular |
| בְּפִגְעוֹ־ | when meets he | Preposition, verb qal infinitive construct common, suffix |
| בֽוֹ׃ | him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | or if in hostility he strikes him with his hand and he dies, the one who struck him must surely be put to death; he is a murderer. When the avenger of blood finds the murderer, he is to kill him. |
| KJV | Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. |
| ASV | or in enmity smote him with his hand, so that he died; he that smote him shall surely be put to death; he is a murderer: the avenger of blood shall put the murderer to death, when he meeteth him. |
| YLT | or in enmity he hath smitten him with his hand, and he dieth; the smiter is certainly put to death; he [is] a murderer; the redeemer of blood doth put the murderer to death in his coming against him. |
| WEB | or in hostility struck him with his hand, so that he died, he who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him. |
| BBE | Or in hate gave him blows with his hand, causing death; he who gave the death-blow is to be put to death; he is a taker of life: he whose right it is to give punishment for blood may put to death the taker of life when he comes face to face with him. |
Where they part company is in the rendering of יָמִ֛ית — see How Translations Differ.
The sentence is structured with a main clause followed by conditional and identifying clauses, clearly outlining the act and its consequences.




5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectהוּא
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 35:21
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Homicidegenerated
Numbers 35:21 addresses the legal consequences for someone who kills another in hostility. It specifies that the act is considered murder, and the perpetrator must face capital punishment. This law reflects the seriousness of taking a life and the role of the avenger of blood in seeking justice, which is a common theme in the legal texts of the Torah.
Cross References
The Key Word — רֹצֵחַ, ro.Tze.achgenerated
The word רֹצֵחַ (*rōtsēach*) is a participle derived from the root רָצַח (*ratsach*), meaning 'to murder.' It specifically denotes one who intentionally takes a life, emphasizing the premeditated nature of the act.
In this context, it identifies the person who has committed murder, highlighting the moral and legal implications of such an act. The use of this term underscores the severity of the crime and the necessity for justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'he is a murderer,' which is consistent across the KJV, ASV, and WEB.
Sentence Structuregenerated
The main verb of the verse is יָמִ֛ית, he will be put to death, which governs the clauses that follow. The structure includes a conditional phrase that sets the scenario of the act of striking, followed by the consequences.
The Hebrew word order places emphasis on the actions and their repercussions, with the subject and predicate clearly defined to indicate who is responsible and what the outcome will be.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew רֹצֵחַ is rendered as φονευτής, which translates to 'killer.' This choice aligns closely with the Hebrew meaning but also highlights the legal implications of the act as one deserving of punishment.
The LXX's use of ἀποκτενεῖ for יָמִ֛ית emphasizes the execution aspect, reinforcing the idea of a formal legal consequence for murder.
In plain words — the whole versegenerated
Numbers 35:21 explains that if someone kills another person in hostility, that person is considered a murderer and must be put to death. The avenger of blood is responsible for carrying out this punishment, emphasizing the seriousness of taking a life.
Frequently Asked Questionsgenerated
Killing in hostility refers to an intentional act of violence against another person, indicating premeditated malice.
The avenger of blood is typically a close relative of the victim who is responsible for seeking justice and avenging the death.
The consequence of murder, as stated in this verse, is capital punishment, emphasizing the severity of the crime.
This law underscores the importance of life in the community by establishing strict penalties for taking a life unlawfully.
Reflection Questionsgenerated
- What are the implications of the laws regarding murder in today's society?
- How can we understand the role of justice in the context of this verse?
- In what ways can we apply the principles of accountability and justice in our lives?
- How does the concept of the avenger of blood relate to modern ideas of justice?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 35:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr in enmity smite him with his hand, that he die,.... Give him a blow with his fist, on some part of his body where life is most in danger, and which issues in death: he that smote him shall surely
Read John Gill on Numbers 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.
Read Robert Jamieson on Numbers 35 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 35:21 Or in enmity smite him with his hand, that he die: he that smote [him] shall surely be put to death; [for] he [is] a murderer: the revenger of blood shall slay the murderer, when he meeteth him.Ver. 21. He shall surely be put to death.] And yet the Papists allow wilful murderers also to take sanctuary; who should, as Joab was, be taken from the altar to the slaughter. Their hatred to Protestants is so deadly, that they hold us unworthy to live on God’ s ground, fit for nothing but fire and faggot; yea, they send us to hell without bail or surety, as worse than Turks or Jews. They tell the people, that Geneva is a professed sanctuary of all roguery; that in England the people…
Read John Trapp on Numbers 35 →
CambridgeThe Cambridge Bible for Schools and Colleges9–34. The ‘Cities of Refuge,’ and the Law relating to homicide In Numbers 35:9-15 the appointment of the six cities and their purpose are prescribed; Numbers 35:16-23 contain specimen cases distinguishing deliberate murder from accidental homicide; Numbers 35:24-28 provide the legal procedure; Numbers 35:29-34 form a conclusion. The section presents the latest development in the O.T. of the Law of Asylum. In early days an appointed place was provided, to which the manslayer might flee, i.e. an altar, which would be within easy reach of every town; cf. 1 Kings 1:50; 1 Kings 2:28. In D (Deuteronomy 19:1-10), when only one altar was permitted, at the national sanctuary at Jerusalem, which…
Read Cambridge on Numbers 35 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE , Numbers 35:16-21. 16-21. If any person has struck another with an instrument of iron, as an axe or hammer, or with a stone, literally, a stone of the hand, that is, large enough to fill the
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
or if in hostility he strikes him with his hand and he dies, the one who struck him must surely be put to death; he is a murderer. When the avenger of blood finds the murderer, he is to kill him.
or in hostility struck him with his hand, so that he died, he who struck him shall surely be put to death. He is a murderer. The avenger of blood shall put the murderer to death when he meets him.
or if in hostility he strikes him with his hand and he dies, the one who struck him must surely be put to death; he is a murderer. When the avenger of blood finds the murderer, he is to kill him.
or with enmity he strikes him with his hand and he dies, the one who struck him must surely be put to death, for he is a murderer. The avenger of blood must kill the murderer when he meets him.
Tyndale line
Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.
or in enmity smote him with his hand, so that he died; he that smote him shall surely be put to death; he is a murderer: the avenger of blood shall put the murderer to death, when he meeteth him.
or in enmity smote him with his hand, that he died: he that smote him shall surely be put to death; he is a manslayer: the avenger of blood shall put the manslayer to death, when he meeteth him.
Or in enmity shall smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the avenger of blood shall slay the murderer, when he meeteth him.
Or smite him through enimitie with his hand, that he die, he that smote him shall die ye death: for hee is a murtherer: the reuenger of the blood shall slay the murtherer when he meeteth him.
Strictly literal
or from enmity smite him with his hand, so that he die, he that smote him shall certainly be put to death; he is a murderer: the avenger of blood shall put the murderer to death, when he meeteth him. —
or in enmity he hath smitten him with his hand, and he dieth; the smiter is certainly put to death; he [is] a murderer; the redeemer of blood doth put the murderer to death in his coming against him.
or he has struck him with his hand in enmity, and he dies, the striker is certainly put to death; he [is] a murderer; the redeemer of blood puts the murderer to death in his coming against him.
Or if in enmity he have smitten him with his hand, that he died, he that smote him shall surely be put to death; [for] he is a murderer: the avenger of the blood shall slay the murderer, when he meeteth with him.
or if he strikes him down in hatred with his hand so that the victim dies, then the accused who struck him must surely be put to death. He is a murderer. The avenger of blood may put the murderer to death when he meets him.
From the Latin
Or being his enemy, strike; him with his hand, and he die: the striker shall be guilty of murder: the kinsman of him that was slain as soon as he findeth him, shall kill him.
Simplified
or if someone hits another with his hand and they die, the one who hit him must be executed because he is a murderer. When the avenger finds the murderer, he is to kill him.
Or in hate gave him blows with his hand, causing death; he who gave the death-blow is to be put to death; he is a taker of life: he whose right it is to give punishment for blood may put to death the taker of life when he comes face to face with him.
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 Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show partial restoration but align with the MT in meaning, indicating a consistent tradition in the understanding of this law.
א֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־ יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַֽ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־ הָרֹצֵ֖חַ בְּפִגְעוֹ־ בֽוֹ׃
15 of the 17 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.
או באיבה הכהו בידו וימת מות יומת המכה רצח הוא גאל הדם ימית את הרצח בפגעו בו
Agrees with the Masoretic Text here, word for word.
[או] [באבה] הכ׳הו ביד׳ו [וימות] [מות] יומת [המכה] [רוצח] [הואה] מות יומת הרוצח גואל הדם הוא ימית את הרוצח בפוגע׳ו ב׳ו
10 words on the leather — 4 partly restored, 7 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 35:21
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 אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
אֵיבָה ('eybah) means enmity or hostility, derived from the root word associated with hatred. The entries consistently emphasize its meaning as a form of animosity, with no significant disagreement among lexicons.
אֵיבָה n.f. enmity
base
H342 אֵיבָה enmity
342 'eybah ay-baw'
from 340; hostility:--emnity, hatred.
see HEBREW for 0340
אֵיבָה (e.vah) — enmity.
enmity, hatred
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
en'-mi-ti ('ebhah; echthra):
"Enmity" (hate) occurs as the translation of 'ebhah in Ge 3:15, "I will put enmity between thee and the woman, and between thy seed and her seed," and in Nu 35:21,22, where the absence of enmity on the part of the man-slayer modifies the judgment to be passed on him.
In the New Testament "enmity" is the translation of echthra: Lu 23:12; Ro 8:7, "The mind of the flesh is enmity against God." Jas 4:4, "The friendship of the world is enmity with God" (because "the world" is preferred to God); in Eph 2:15,16, Christ is said to have "abolished in…
Enmity
Deep-rooted hatred. “I will put enmity between thee and the woman, between thy seed and her seed” (Gen. 3:15). The friendship of the world is “enmity with God” (James 4:4; 1 John 2:15, 16). The “carnal mind” is “enmity against God” (Rom. 8:7). By the abrogation of the Mosaic institutes the “enmity” between Jew and Gentile is removed. They are reconciled, are “made one” (Eph. 2:15, 16).
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Hiphil-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
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)
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine singularHTd/Vhrmsa
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
HVhi3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
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
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
