Deuteronomy 18:11 — Word Study
WLCוְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־ הַמֵּתִֽים׃
BSAcasts spellschâbar [or a charmer, to unite or join in a magical sense] consultsshâʼal a mediumʼôwb [or a consulter with familiar spirits, one who seeks to contact the dead] or spiritistyiddᵉʻônîy [a wizard, one who claims to have a familiar spirit] or inquiresdârash ofʼêl the deadmûwth [or seeks to ask the dead for directions, to seek unto the dead]
| Greek | English | Parsing |
|---|---|---|
| וְחֹבֵ֖ר | and [one who] casts | Conjunction, verb qal participle (active) masculine singular |
| חָ֑בֶר | a spell | Noun common, masculine singular absolute |
| וְשֹׁאֵ֥ל | and [one who] consults | Conjunction, verb qal participle (active) masculine singular |
| אוֹב֙ | a necromancer | Noun common, masculine singular absolute |
| וְיִדְּעֹנִ֔י | and a familiar spirit | Conjunction, noun common masculine singular absolute |
| וְדֹרֵ֖שׁ | and [one who] enquires | Conjunction, verb qal participle (active) masculine singular |
| אֶל־ | to | Preposition |
| הַמֵּתִֽים׃ | the dead | Particle, verb qal participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | casts spells, consults a medium or spiritist, or inquires of the dead. |
| KJV | Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. |
| ASV | or a charmer, or a consulter with a familiar spirit, or a wizard, or a necromancer. |
| YLT | and a charmer, and one asking at a familiar spirit, and a wizard, and one seeking unto the dead. |
| WEB | or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer. |
| BBE | Or anyone using secret force on people, or putting questions to a spirit, or having secret knowledge, or going to the dead for directions. |
Where they part company is in the rendering of חָבַר — see How Translations Differ.
The sentence is structured with a main action followed by several participial phrases that elaborate on the types of forbidden practices.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Deuteronomy 18:11
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 — Forbidden Practicesgenerated
Deuteronomy 18:11 is part of a larger discourse where Moses instructs the Israelites on practices that are unacceptable in their worship of God. This verse specifically addresses various forms of divination and necromancy, emphasizing that such practices are detestable to the LORD. The surrounding verses provide context for these prohibitions, highlighting the importance of remaining blameless before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 28:11–14 | “Whom shall I bring up for you?” the woman asked. “Bring up Samuel,” he replied. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חָבַר, ve.cho.Vergenerated
The verb חָבַר (chabar) is a qal participle meaning 'to unite' or 'to join.' In this context, it refers to the act of casting spells, which involves uniting elements in a magical sense. The word appears frequently in the Old Testament, often in contexts related to alliances or fellowship, but here it specifically relates to the practice of charming or spellbinding.
The passive sense of the word indicates that the act of casting a spell is not merely a personal endeavor but involves invoking powers beyond oneself. This reflects the broader theme of the text, which warns against seeking power through forbidden means.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses casts spells for חָבַר.
Sentence Structuregenerated
The main verb חֹבֵ֖ר governs the structure of the verse, with multiple phrases detailing the actions that are prohibited. The sentence is constructed around a series of participles that describe different forms of forbidden practices.
The Hebrew word order emphasizes the actions being described, with the verbs leading the clauses, indicating the seriousness of these prohibitions in the context of Israelite worship.
Septuagint Backgroundgenerated
The Septuagint translates חָבַר as ἐπαείδων, which suggests a focus on the act of casting spells. This choice aligns with the understanding of the practice as invoking powers through spoken words.
The translation of אוֹב as ἐγγαστρίμυθος indicates a similar emphasis on the necromancer's role, emphasizing the connection to the dead and the occult.
In plain words — the whole versegenerated
Deuteronomy 18:11 warns the Israelites against various forbidden practices, such as casting spells and consulting the dead. These actions are described as detestable to the LORD, emphasizing the importance of worshiping Him in the right way.
Frequently Asked Questionsgenerated
Casting spells refers to using magical practices to influence events or people, which is strictly forbidden in the Bible.
Mediums and spiritists are mentioned as they claim to communicate with the dead, a practice that God prohibits as it leads people away from Him.
The text states that those who engage in these practices are detestable to the LORD and face consequences, including being driven out from the land.
This verse emphasizes the need for the Israelites to remain faithful to God and avoid practices that lead to idolatry and disobedience.
Reflection Questionsgenerated
- What are some modern practices that might be similar to those mentioned in this verse?
- How can we ensure that our spiritual practices align with God's commands?
- What does it mean to seek guidance from God rather than from forbidden sources?
- In what ways can we support others in understanding the importance of following God's ways?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 18:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr a charmer,.... That pretends to cure diseases by charms, or a charmer of serpents; according to Jarchi, one that gathers together serpents and scorpions, and other animals, into one place; with
Read John Gill on Deuteronomy 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOr a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. Or a charmer , [ wªchober (H2266) chaaber (H2267)] - a binder with magic knots or spells (cf. Psalms 58:5).
Read Robert Jamieson on Deuteronomy 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA charmer; one that charmeth serpents or other cattle, ; or, a fortune-teller, that foretelleth the events of men’ s lives by the conjunctions of the stars, &c. See Poole ""; See Poole "". A consulter with familiar spirits, whom they call upon by certain words or rites to engage them in evil designs. A wizard, Heb. a knowing or cunning man, who by any superstitious or forbidden ways undertakes the revelation of secret things: A necromancer; one that calleth up and inquireth of the dead, .
Read Matthew Poole on Deuteronomy 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 18:11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.Ver. 11. Or a necromancer.] Bellarmine and other Papists play the necromancers, when they would prove a Purgatory from the apparitions of spirits, that tell of themselves or others there tormented.
Read John Trapp on Deuteronomy 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Charmer.—Literally one who ties knots, used here for the first time in Old Testament. Consulter with familiar spirits.—Literally, one who consulteth ôb (see Leviticus 19:31). A Wizard.—One who knows or pretends to know the secrets of the unseen world. (See Leviticus 19:31.) Necromancer.—One who inquires of the dead. Four of the above practices are ascribed to king Manasseh in 2 Chronicles 33:6. It is hardly possible that all of them were mere imposture and deceit.
Read Charles John Ellicott on Deuteronomy 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. A charmer] חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, c., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: - Necte TRIBUS NODIS ternos, Amarylli, colores: Necte, Amarylli, modo et Veneris, dic, vincula necto. Virg. Ecl. viii., ver. 77. "Knit with three KNOTS the fillets, knit them straight; Then say, these KNOTS to love I consecrate." DRYDEN. A consulter with familiar spirits] שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See Clarke on Leviticus 19:31. A…
Read AdamClarke on Deuteronomy 18 →
CambridgeThe Cambridge Bible for Schools and Colleges11. a charmer] With Sam. LXX omit or: the name is in apposition to the preceding. Heb. ḥ ?ober heber, weaving spells, spell-binder; either of the tying of knots as malignant charms, common among Semites and other races (Campbell Thompson, Sem. Magic 162–173, Frazer, Golden Bough i. 394 ff.; mentioned in the Korβn, Sur. cxiii, ‘the mischief of women blowing on knots’; also practised in Europe, cp. the French ‘nouer l’ιguillette’), or of the weaving of incantations and spells (W. R. Smith), so LXX ἐπαείδωνἐπαοιδήν. In Psalms 58:5 (6) of charming serpents. For spell-makers in Arabia, see Doughty i. 258, 333, 464 f. a consulter with a ghost or familiar spirit] Heb. sho’el’τb weyiddeonξ; ’τb was…
Read Cambridge on Deuteronomy 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleA charmer - i. e., one who fascinates and subdues noxious animals or men, such as the famous serpent-charmers of the East Psalms 58:4-5. A consulter with familiar spirits ... a wizard - Compare Leviticus 19:31 note.
Read Albert Barnes on Deuteronomy 18 →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
casts spells, consults a medium or spiritist, or inquires of the dead.
or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer.
casts spells, consults a medium or spiritist, or inquires of the dead.
one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer.
Tyndale line
Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
or a charmer, or a consulter with a familiar spirit, or a wizard, or a necromancer.
or a charmer, or a consulter with a familiar spirit, or a wizard, or a necromancer.
Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
Or a charmer, or that counselleth with spirits, or a soothsaier, or that asketh counsel at ye dead.
Strictly literal
or a charmer, or one that inquireth of a spirit of Python, or a soothsayer, or one that consulteth the dead.
and a charmer, and one asking at a familiar spirit, and a wizard, and one seeking unto the dead.
and a charmer, and one inquiring from a familiar spirit, and a wizard, and one seeking to the dead.
Or a charmer, or a consulter with familiar spirits, or a wizard, or who inquireth of the dead.
any charmer, anyone who conjurs up spirits, or one who casts spells, or who talks with spirits of the dead.
From the Latin
Nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers, or that seeketh the truth from the dead.
Simplified
practice witchcraft, visit a medium or spiritist, or communicate with the dead. Anyone who does such things offends the Lord.
Or anyone using secret force on people, or putting questions to a spirit, or having secret knowledge, or going to the dead for directions.
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 six of the eight words directly. However, the Samaritan Pentateuch differs slightly, replacing אוֹב with a term meaning 'soothsayer.' This highlights variations in the understanding of these practices across traditions.
וְחֹבֵ֖ר חָ֑בֶר וְשֹׁאֵ֥ל אוֹב֙ וְיִדְּעֹנִ֔י וְדֹרֵ֖שׁ אֶל־ הַמֵּתִֽים׃
6 of the 8 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.
חבר חבר שׁאל אוב או ידעוני ודרשׁ אל המתים
2 words differ from the Masoretic Text: או (or), ידעוני (soothsayer)
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 Deuteronomy 18:11
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.
חָבַר (chabar) means to unite or join together, often in a figurative sense, but can also refer to tying magic spells or charms. It encompasses various forms of joining, including making alliances or being in fellowship. The verb appears in different stems, indicating nuances like being allied or compacted, but no significant disagreements among lexicons are noted.
[חָבַר] vb. unite (usu. intr.), be joined, tie a magic knot or spell, charm
Qal
unite, be joined
tie magic knots, charm
Pi.
make an ally of, unite one with
unite, join (trans.)
Pu.
be allied with
be united to = be one of
be joined together
Hiph. I could make a joining with words
Hithp. join oneself to, make an alliance with
base
H2266 חָבַר unite (usu. intr.), be joined, tie a magic knot or spell, charm
2266 chabar khaw-bar'
a primitive root; to join (literally or figuratively);
specifically (by means of spells) to fascinate:--charm(- er),
be compact, couple (together), have fellowship with, heap up,
join (self, together), league.
חָבַר (cha.var) — to unite.
1) to unite, join, bind together, be joined, be coupled, be in league, heap up, have fellowship with, be compact, be a charmer
1a) (Qal)
1a1) to unite, be joined
1a2) to tie magic charms, charm
1b) (Piel)
1b1) to unite with, make an ally of
1b2) to unite, join, ally
1c) (Pual)
1c1) to be allied with, be united
1c2) to be joined together
1d) (Hiphil) to join together, pile up (words)
1e) (Hithpael) to join oneself to, make an alliance, league together
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
חֶ֫בֶר (cheber) refers to a company or association, and can also denote a spell or enchantment. It is derived from a related root and encompasses meanings related to social groups as well as magical practices. The entries indicate a range of uses, including references to charmers and magicians.
חֶ֫בֶר n.[m.] company, association, spell
base
H2267 חֶ֫בֶר company, association, spell
2267 cheber kheh'-ber
from 2266; a society; also a spell:--+ charmer(- ing),
company, enchantment, X wide.
see HEBREW for 02266
חֶ֫בֶר (che.ver) — spell.
1) association, company, band
2) shared, association, society
3) a magician, charmer, spell
HNcmsa — Noun common · masculine singular absoluteHNcmsa
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
אוֹב (owb) refers to a skin-bottle and is also associated with necromancy and spirits of the dead. The term is built from the idea of a hollow sound, linking it to both a physical object and a practice involving communication with the dead. The entries highlight its meanings as a water skin, a necromancer, and a familiar spirit.
אוֹב n.m. skin-bottle, necromancer, etc.
skin-bottle
necromancer
ghost
necromancy
base
H178 אוֹב skin-bottle, necromancer, etc. . skin-bottle
. necromancer
. ghost
. necromancy
178 'owb obe
from the same as 1 (apparently through the idea of prattling
a father's name); properly, a mumble, i.e. a water skin (from
its hollow sound); hence a necromancer (ventriloquist, as from
a jar):--bottle, familiar spirit.
see HEBREW for 01
אוֹב (ov) — medium.
1) water skin bottle
2) necromancer
1b) necromancer, one who evokes the dead
1c) ghost, spirit of a dead one
1d) practice of necromancy
3) one that has a familiar spirit
N-ms — Noun common · masculine singular absoluteHNcmsa
Necromancer
(Deut. 15:11), i.e., “one who interrogates the dead,” as the word literally means, with the view of discovering the secrets of futurity (comp. 1 Sam. 28:7). (See DIVINATION.)
One who pretended to discover unknown and future events by summoning and interrogating the dead, De 18:10,11, a crime punishable by stoning to death, Le 20:27. See SORCERER. No good reason can be given for believing that such pretended communications with departed spirits are less offensive to God now than in the time of Moses.
יִדְּעֹנִי (yidd`oniy) refers to a familiar spirit or a conjurer, someone believed to possess knowledge of the unseen world. It is derived from the root meaning 'to know' and is associated with practices like soothsaying and necromancy. The term emphasizes the idea of intimate acquaintance with supernatural secrets.
יִדְּעֹנִי n.m. familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
base
H3049 יִדְּעֹנִי familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
3049 yidd`oniy yid-deh-o-nee'
from 3045; properly, a knowing one; specifically, a conjurer;
(by impl) a ghost:--wizard.
see HEBREW for 03045
יִדְּעֹנִי (yid.d.o.ni) — spiritist.
1) a knower, one who has a familiar spirit
1a) a familiar spirit, soothsayer, necromancer (meton)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
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)
Prep — PrepositionHR
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
ded (muth; nekros): Used in several senses:
(1) as a substantive, denoting the body deprived of life, as when Abraham speaks of burying his dead (Ge 23);
(2) as a collective noun including all those that have passed away from life (as Re 20:12). In several passages dead in this sense is used in contrast to the quick or living (as Nu 16:48). This collective mode of expression is used when resurrection is described as "rising from the dead";
