Deuteronomy 7:5 — Word Study
WLCכִּֽי־ אִם־ כֹּ֤ה תַעֲשׂוּ֙ לָהֶ֔ם מִזְבְּחֹתֵיהֶ֣ם תִּתֹּ֔צוּ וּמַצֵּבֹתָ֖ם תְּשַׁבֵּ֑רוּ וַאֲשֵֽׁירֵהֶם֙ תְּגַדֵּע֔וּן וּפְסִילֵיהֶ֖ם תִּשְׂרְפ֥וּן בָּאֵֽשׁ׃
BSAInsteadkîy [on the contrary] this is whatkôh you are to do to themʻâsâh▸ tear downnâthats▸ [destroy, demolish] their altarsmizbêach [places of sacrifice] smashshâbar▸ [break, shatter] their sacred pillarsmatstsêbâh [monuments, memorials] cut downgâdaʻ▸ [hew down, fell] their Asherah polesʼăshêrâh [idolatrous trees] and burnsâraph▸ [set on fire, kindle] their idolspᵉçîyl [carved images, false gods] in the fireʼêsh [burning, flame]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | that | Particle |
| אִם־ | except | Particle |
| כֹּ֤ה | thus | Adverb |
| תַעֲשׂוּ֙ | you will do | Verb, Qal, imperfect second person masculine plural |
| לָהֶ֔ם | to them | Preposition, suffix |
| מִזְבְּחֹתֵיהֶ֣ם | altars their | Noun common feminine plural construct, suffix |
| תִּתֹּ֔צוּ | you will break down | Verb, Qal, imperfect second person masculine plural |
| וּמַצֵּבֹתָ֖ם | and sacred pillars their | Conjunction, noun common feminine plural construct, suffix |
| תְּשַׁבֵּ֑רוּ | you will shatter | Verb, Piel, imperfect second person masculine plural |
| וַאֲשֵֽׁירֵהֶם֙ | and Asherah poles their | Conjunction, noun, suffix |
| תְּגַדֵּע֔וּן | you will cut down ! | Verb piel imperfect second person masculine plural, suffix |
| וּפְסִילֵיהֶ֖ם | and images their | Conjunction, noun common masculine plural construct, suffix |
| תִּשְׂרְפ֥וּן | you will burn ! | Verb qal imperfect second person masculine plural, suffix |
| בָּאֵֽשׁ׃ | with fire | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. |
| KJV | But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. |
| ASV | But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire. |
| YLT | 'But thus thou dost to them: their altars ye break down, and their standing pillars ye shiver, and their shrines ye cut down, and their graven images ye burn with fire; |
| WEB | But you shall deal with them like this: you shall break down their altars, dash their pillars in pieces, cut down their Asherah poles, and burn their engraved images with fire. |
| BBE | But this is what you are to do to them: their altars are to be pulled down and their pillars broken, and their holy trees cut down and their images burned with fire. |
Where they part company is תַעֲשׂוּ — see How Translations Differ.
The main clause presents the directive, followed by a series of actions that the Israelites are commanded to take, emphasizing the thoroughness of their task.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 7:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions for Conquering the Landgenerated
Deuteronomy 7:5 gives clear commands from God through Moses to the Israelites about how to deal with the inhabitants of the land they are about to enter. They are instructed to destroy the altars and idols of these nations to prevent the corruption of their own worship and relationship with God. This reflects a broader theme in the Torah regarding the importance of purity in worship and the rejection of foreign gods, as seen in other passages like Deuteronomy 12:2-3 and Exodus 23:24.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 12:2–3 | Destroy completely all the places where the nations you are dispossessing have served their gods—atop the high mountains, on the hills, and under every green tree. |
| 2 | Exodus 23:24 | You must not bow down to their gods or serve them or follow their practices. Instead, you are to demolish them and smash their sacred stones to pieces. |
| 3 | Exodus 34:13 | Rather, you must tear down their altars, smash their sacred stones, and chop down their Asherah poles. |
| 4 | 2 Kings 23:6–14 | He brought the Asherah pole from the house of the LORD to the Kidron Valley outside Jerusalem, and there he burned it, ground it to powder, and threw its dust on the graves of the common people. |
| 5 | Deuteronomy 16:22 | and do not set up for yourselves a sacred pillar, which the LORD your God hates. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — תַעֲשׂוּ, ta.'a.Sugenerated
The verb תַעֲשׂוּ (ta.'a.Su) is a second person masculine plural form of the root עָשָׂה (asah), meaning 'to do' or 'to make.' It indicates an imperative command directed at the Israelites, instructing them on what actions they are to take regarding the altars and idols of the nations.
This form emphasizes the collective responsibility of the people to act decisively against idolatry, reinforcing their covenantal relationship with God by adhering to His commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the sentence is תַעֲשׂוּ (you will do), which governs the actions that follow. The structure presents a series of commands, each beginning with a verb, creating a rhythm of action that emphasizes the importance of these instructions.
The commands are listed in a sequence that builds in intensity: first tearing down altars, then smashing pillars, and culminating in burning idols, reflecting the totality of the required destruction.
Septuagint Backgroundgenerated
The Septuagint translates תַעֲשׂוּ as ποιήσετε (poiēsete), which means 'you will make' or 'you will do.' This choice aligns closely with the Hebrew meaning but reflects a more general sense of action rather than the specific context of destruction.
The use of the Greek term may suggest a broader interpretation of the actions required, emphasizing the need for the Israelites to actively engage in the process of purging idolatry from their midst.
In plain words — the whole versegenerated
Deuteronomy 7:5 gives instructions to the Israelites on how to deal with the idolatrous nations in Canaan. They are commanded to destroy their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. This reflects God's desire for His people to remain faithful and pure in their worship.
Frequently Asked Questionsgenerated
Tearing down altars and idols signifies rejecting false worship and ensuring that the Israelites remain faithful to God alone.
The destruction is crucial to prevent the Israelites from being influenced by the practices of the surrounding nations, which could lead them away from their covenant with God.
These commands remind us of the importance of purity in worship and the need to remove anything that might lead us away from our commitment to God.
This relates to the broader theme of idolatry by emphasizing God's call for His people to remain distinct and devoted to Him, as seen throughout the Old Testament.
Reflection Questionsgenerated
- What are some modern-day 'idols' that I might need to confront in my life?
- How can I ensure that my worship remains pure and focused on God?
- In what ways can I actively participate in rejecting influences that lead me away from my faith?
- How does understanding these commands shape my view of God's holiness?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to emphasize the importance of lawful authority in executing God's commands against idolatry.
When you have received lawful authority, do all this. Where authority has not been given to us, we don’t do it; where it has been given, we don’t fail to do it. Many pagans have these abominations on their estates.Early Church Fathers on Deuteronomy 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 7:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thus shall ye deal with them,.... The inhabitants of the land of Canaan: ye shall destroy their altars; on which they sacrificed to their idols: and break down their images; of their gods, and
Read John Gill on Deuteronomy 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Thus shall ye deal with them.
Read Robert Jamieson on Deuteronomy 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIdolaters planted groves about the temples and altars of their gods. Hereby God designed to take away whatsoever might bring their idolatry to remembrance, or occasion the reviving of it.
Read Matthew Poole on Deuteronomy 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 7:5 But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.Ver. 5. And break down their images.] Cromwell did notable service here in Henry VIII’ s time, by discovering the knavery of Popish priests, and pulling down those images and monuments of idolatry, the rood of grace, the blood of Hales, &c. And in Edward VI’ s days, the same day the Popish pictures were publicly burnt at Paul’ s Cross, the great victory was gotten by the English at Musselburgh field in Scotland. Act. and Mon.
Read John Trapp on Deuteronomy 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Ye shall destroy their altars. . . .—This course, if adopted in a conquered territory, would be certain to bring matters to a crisis. The inhabitants must rise in defence of the objects of their worship—a course which would end in their extermination—or they must adopt the worship of Jehovah. Their groves.—Here the grove itself in which the idol was worshipped, and so in Deuteronomy 16:21. Sometimes the word is used for the image. Burn their graven images with fire.—David treated the images of the Philistines thus (1 Chronicles 14:12). Compare Isaiah 37:19.
Read Charles John Ellicott on Deuteronomy 7 →CambridgeThe Cambridge Bible for Schools and Colleges5. The change to the Pl., together with the fact that the v. does not direct the destruction of the persons of the heathen (which would have been relevant to the preceding), but only of their altars, etc., marks this verse as a quotation or later insertion. Deuteronomy 7:6 follows on 4. So Steuern., Berth. Cp. the editorial passages Exodus 23:24 b, Exodus 34:13. The original of all three passages may be the deuteronomic law, Deuteronomy 12:3. pillars … Asherim] See on Deuteronomy 16:21 f.
Read Cambridge on Deuteronomy 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Cut down their groves — So most of the versions render this. It should be translated cut down their images of Asherah. Asherah was the name of a Phoenician goddess, by some thought to be the same as Astarte.
Read Daniel Denison Whedon on Deuteronomy 7 →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
Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire.
But you shall deal with them like this: you shall break down their altars, dash their pillars in pieces, cut down their Asherah poles, and burn their engraved images with fire.
Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire.
Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, cut down their sacred Asherah poles, and burn up their idols.
Tyndale line
But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.
But thus shall ye deal with them; ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire.
But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.
But thus ye shall deale with them, Ye shall ouerthrowe their altars, and breake downe their pillars, and ye shall cut downe their groues, and burne their grauen images with fire.
Strictly literal
But thus shall ye deal with them: ye shall break down their altars, and shatter their statues, and hew down their Asherahs, and burn their graven images with fire.
'But thus thou dost to them: their altars ye break down, and their standing pillars ye shiver, and their shrines ye cut down, and their graven images ye burn with fire;
But thus you do to them: you break down their altars, and you shatter their standing pillars, and you cut down their Asherim, and you burn their carved images with fire.
But thus shall ye do unto them: their altars shall ye pull down, and their statues shall ye break, and their groves shall ye cut down, and their graven images shall ye burn with fire.
This is how you will deal with them: You will break down their altars, dash their stone pillars in pieces, cut down their Asherah poles, and burn their cast idols.
From the Latin
But thus rather shall you deal with them: Destroy their altars, and break their statues, and cut down their groves, and burn their graven things.
Simplified
On the contrary, this is what you are to do to them: tear down their altars, knock down their idolatrous pillars, cut down their Asherah poles, and burn down their idols.
But this is what you are to do to them: their altars are to be pulled down and their pillars broken, and their holy trees cut down and their images burned with fire.
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 12 of the 14 words in the verse. The Samaritan Pentateuch differs in five words, notably altering the verbs and the noun forms, indicating variations in the transmission of the text.
כִּֽי־ אִם־ כֹּ֤ה תַעֲשׂוּ֙ לָהֶ֔ם מִזְבְּחֹתֵיהֶ֣ם תִּתֹּ֔צוּ וּמַצֵּבֹתָ֖ם תְּשַׁבֵּ֑רוּ וַאֲשֵֽׁירֵהֶם֙ תְּגַדֵּע֔וּן וּפְסִילֵיהֶ֖ם תִּשְׂרְפ֥וּן בָּאֵֽשׁ׃
12 of the 14 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.
כי אם כה תעשׂה להם מזבחתיהם תתצון ומצבתיהם תשׁברון ואשׁריהם תגדעון ופסיליהם תשׂרפון באשׁ
5 words differ from the Masoretic Text: תעשׂה (make), תתצון (break), מצבתיהם (massebe), תשׁברון (break), אשׁריהם (asherah)
כי אם כה [תעשו] [ל׳הם] [מזבחתי׳הם] [תתצו]
7 words of the verse are on this fragment — 1 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 7:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3mp
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
אֲשֵׁרָה (asherah) refers to a Phoenician goddess associated with happiness and fortune, as well as to the images or groves used for idol worship. It is linked to the goddess Astarte and is often represented by sacred trees or poles near altars. The term appears in contexts related to idol worship in the Old Testament.
אֲשֵׁרָה, אֲשֵׁירָה n.pr.f. Ashera
base
H842 אֲשֵׁרָה, אֲשֵׁירָה Ashera
842 'asherah ash-ay-raw'
or masheyrah {ash-ay-raw'}; from 833; happy; Asherah (or
Astarte) a Phoenician goddess; also an image of the same:--
grove. Compare 6253.
see HEBREW for 0833
see HEBREW for 06253
אֲשֵׁרָה (a.she.rah) — Asherah.
§ Ashera(h) = "groves (for idol worship)"
a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images
her images
sacred trees or poles set up near an altar
Conj | N-proper | Suff — Conjunction · noun · suffixHC/Ntmpc/Sp3mp
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
V-Piel-Imperf-2mp | Suff — Verb piel imperfect second person masculine plural · suffixHVpi2mp/Sn
פָּסִיל (pasil) refers to an idol or a carved image, derived from the root word for idol, פֶּ֫סֶל (pesel). It encompasses the concept of a graven image and is noted in various contexts related to idolatry. The entries indicate that it is closely related to another term for idol, but do not present significant disagreement among lexicons.
[פָּסִיל] 23 n.m. id. [פֶּ֫סֶל]
base
H6456 [פָּסִיל] id. [פֶּ֫סֶל]
6456 pciyl pes-eel'
from 6458; an idol:--carved (graven) image, quarry.
see HEBREW for 06458
פָּסִיל (pe.sil) — idol.
image, idol, graven image
Another spelling of pe.sel (פֶּ֫סֶל "idol" H6459)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3mp
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…