Deuteronomy 20:13 — Word Study
WLCוּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת־ כָּל־ זְכוּרָ֖הּ לְפִי־ חָֽרֶב׃
BSAWhen the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the one supreme God] has delivered itnâthan [given, put, or set] into your handyâd [an open hand; strength, a side or share] you must putnâkâh [smite, strike, or hit] everykôl malezâkûwr [a male person or animal] to the swordchereb [a cutting instrument, including knives and tools for cutting]
| Greek | English | Parsing |
|---|---|---|
| וּנְתָנָ֛הּ | and he will give it | Verb qal sequential perfect third person masculine singular, suffix |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֶ֖יךָ | God your | Noun common masculine plural construct, suffix |
| בְּיָדֶ֑ךָ | in hand your | Preposition, noun common both singular construct, suffix |
| וְהִכִּיתָ֥ | and you will strike down | Verb, Hiphil, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| כָּל־ | every | Noun common, masculine singular construct |
| זְכוּרָ֖הּ | male its | Noun common masculine singular construct, suffix |
| לְפִי־ | to [the] mouth of | Preposition, noun common masculine singular construct |
| חָֽרֶב׃ | [the] sword | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the LORD your God has delivered it into your hand, you must put every male to the sword. |
| KJV | And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: |
| ASV | and when Jehovah thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword: |
| YLT | and Jehovah thy God hath given it into thy hand, and thou hast smitten every male of it by the mouth of the sword. |
| WEB | When Yahweh your God delivers it into your hand, you shall strike every male of it with the edge of the sword; |
| BBE | And when the Lord your God has given it into your hands, let every male in it be put to death without mercy. |
Where they part company is נְתָנָ֛הּ — see How Translations Differ.
The main clause introduces the condition of God's deliverance, followed by the command that flows from it.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
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 20:13
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 — Instructions for Warfaregenerated
Deuteronomy 20:13 provides specific instructions to the Israelites on how to conduct warfare against cities that refuse peace. God, referred to as יְהוָה (Yahweh), commands them to strike down every male once the city has been delivered into their hands. This reflects the seriousness of their mission and the consequences for those who oppose them, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 31:7–9 | Then they waged war against Midian, as the LORD had commanded Moses, and they killed every male. |
| 2 | 1 Kings 11:15–16 | Earlier, when David was in Edom, Joab the commander of the army had gone to bury the dead and had struck down every male in Edom. |
| 3 | Psalm 2:6–12 | “I have installed My King on Zion, upon My holy mountain.” |
| 4 | Psalm 21:8–9 | Your hand will apprehend all Your enemies; Your right hand will seize those who hate You. |
| 5 | Psalm 110:1 | The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נְתָנָ֛הּ, u.ne.ta.Nahgenerated
The verb נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It indicates an action of delivering something into someone’s possession, emphasizing the authority and power of God in granting victory.
The parsing as a perfect tense verb shows that this action has been completed in the context of the command. The use of the suffix indicates that the action is directed towards the Israelites, highlighting their role as recipients of God's command.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses delivered, a term also found in the KJV and ASV.
Sentence Structuregenerated
The main clause is governed by the verb נְתָנָ֛הּ, he will give it, with a series of phrases detailing the action that follows. The structure emphasizes the sequence of events: God delivers the city, and the Israelites are commanded to act.
The order of the Hebrew words places the subject and verb prominently at the beginning, drawing attention to God's role in the command, followed by the actions required of the Israelites.
Septuagint Backgroundgenerated
The Septuagint translates נְתָנָ֛הּ as αὐτὴν (autēn), which means 'it'. This choice narrows the focus from the act of giving to the object itself, perhaps emphasizing the city as the target of the command.
The LXX uses πατάχεις (patacheis) for the command to strike, which conveys a sense of force, aligning with the Hebrew's intent to convey destruction.
In plain words — the whole versegenerated
Deuteronomy 20:13 gives a command from God to the Israelites regarding warfare. Once God delivers a city into their hands, they are instructed to strike down every male. This reflects the seriousness of their mission and the consequences for those who oppose them.
Frequently Asked Questionsgenerated
It signifies God's authority and power in granting victory to the Israelites over their enemies.
This reflects the ancient practices of warfare, where male combatants were typically the focus of military action.
The sword symbolizes judgment and the execution of God's command in warfare, representing both physical and spiritual authority.
It establishes a precedent for Israel's military engagements as they enter the Promised Land, emphasizing obedience to God's directives.
Reflection Questionsgenerated
- How do you understand the concept of divine judgment in this command?
- In what ways can we apply the principles of authority and obedience from this verse in our lives today?
- What does this passage teach about the seriousness of God's commands?
- How can we reconcile the harshness of this command with the character of God?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 20:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the Lord thy God hath delivered it into thine hands,.... When, what with pressures without, and calamities within, the city is obliged to surrender: this is not to be imputed to the methods
Read John Gill on Deuteronomy 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA just punishment of their obstinate refusal of peace offered.
Read Matthew Poole on Deuteronomy 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 20:13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:Ver. 13. Thou shalt smite every male thereof.] Let them pay for their pervicacy. So Caesar answered the Adviatici, that he would have spared their city if they had yielded before he had assaulted. And so the Duke of Alva much blamed Prosper Columnus, for receiving a castle upon condition after he had beaten it with the cannon. Howbeit in the Lord Protector’ s expedition into Scotland in the reign of Edward VI, one castle, when they understood they were not able to hold out, and that their obstinacy had excluded all hope of pardon, they made petition…
Read John Trapp on Deuteronomy 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 20:10-20. SIEGES.(10) When thou comest nigh . . . proclaim peace.—Not as the children of Dan did, who massacred the inhabitants of Laish without warning (Judges 18:27-28). Even in the wars of Joshua, the cities that “stood still in their strength” were generally spared (Joshua 11:13). (15) Thus—i.e., sparing the women and the little ones. (16-18) But of the cities of these people . . . thou shalt save alive nothing that breatheth . . . that they teach you not to do after all their abominations.—Upon the inhabitants of these cities the Israelites executed the sentence of Jehovah. Their abominations are sufficiently indicated in Leviticus 18:24-28; Leviticus 20:23. These verses…
Read Charles John Ellicott on Deuteronomy 20 →CambridgeThe Cambridge Bible for Schools and Colleges13. when the Lord thy God delivereth it] As to this D has no doubt. thou shalt smite, etc.] See on Deuteronomy 2:34.
Read Cambridge on Deuteronomy 20 →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
When the LORD your God has delivered it into your hand, you must put every male to the sword.
When Yahweh your God delivers it into your hand, you shall strike every male of it with the edge of the sword;
When the LORD your God has delivered it into your hand, you must put every male to the sword.
The Lord your God will deliver it over to you and you must kill every single male by the sword.
Tyndale line
And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
and when Jehovah thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword:
and when the LORD thy God delivereth it into thine hand, thou shalt smite every male thereof with the edge of the sword:
And when the LORD thy God hath delivered it into thy hands, thou shalt smite every male of it with the edge of the sword:
And the Lord thy God shall deliuer it into thine handes, and thou shalt smite all the males thereof with the edge of the sworde.
Strictly literal
and when Jehovah thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword:
and Jehovah thy God hath given it into thy hand, and thou hast smitten every male of it by the mouth of the sword.
and your God YHWH has given it into your hand, and you have struck every male of it by the mouth of the sword.
And when the Lord thy God hath delivered it into thy hands, thou shalt smite every male thereof with the edge of the sword;
and when Yahweh your God gives you victory and puts them under your control, you must kill every man in the town.
From the Latin
And when the Lord thy God shall deliver it into thy bands, thou shalt slay all that are therein of the male sex, with the edge of the sword,
Simplified
Once the Lord your God has handed it over to you, kill every male with the sword.
And when the Lord your God has given it into your hands, let every male in it be put to death without mercy.
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 Septuagint also matches closely, with only minor variations in word order. The Dead Sea Scrolls contain fragments that align with the Masoretic Text but show some restoration due to damage.
וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת־ כָּל־ זְכוּרָ֖הּ לְפִי־ חָֽרֶב׃
9 of the 10 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.
ונתנה יהוה אלהיך בידך והכית את כל זכורה לפי חרב
Agrees with the Masoretic Text here, word for word.
[ונתנ׳ה] [יהוה] [אלהי׳ך] [ביד׳ך] והכיתה את ול [זכור׳ה] [לפי] [חרב]
2 words on the leather — 1 partly restored, 7 supplied entire by an editor.
[ונתנ׳ה] יהוה אלהי׳ך [ביד׳ך]
4 words of the verse are on this fragment — 1 partly restored, 2 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 Deuteronomy 20:13
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-3ms | Suff — Verb qal sequential perfect third person masculine singular · suffixHc/Vqq3ms/Sp3fs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
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/Sp2ms
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)
Conj | V-Hiphil-2ms — Verb · Hiphil · sequential perfect second person masculine singularHc/Vhq2ms
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)
HTo — ParticleHTo
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
זָכוּר (zakuwr) means 'male,' referring to both men and male animals. It is derived from a passive participle form related to other Hebrew words for male. The entries consistently emphasize its meaning as 'male' without significant variation.
[זָכוּר] n.m. male
base
H2138 [זָכוּר] male
2138 zakuwr zaw-koor'
properly, passive participle of 2142, but used for 2145; a
male (of man or animals):--males, men-children.
see HEBREW for 02142
see HEBREW for 02145
זָכוּר (za.khur) — male.
male
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs — Noun common · feminine singular absoluteHNcfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]