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Exodus 21:18 — Word Study

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WLCוְכִֽי־ יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־ אִישׁ֙ אֶת־ רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב׃

BSAIfkîy are quarrelingrîyb [striving, contending] and oneʼîysh strikesnâkâh [smites, hits] the otherrêaʻ with a stoneʼeben [rock] orʼôw a fistʼegrôph [clenched hand] and he does notlôʼ diemûwth [perish, lose his life] but is confinednâphal [kept, lies] to bedmishkâb [a place of rest, recovery]

Word
Listen & take awayExodus 21
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 18 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (le.mish.Kav) — no per-word recordings of the Hebrew exist to link to.
Take it away
Exodus 21:18quick helps
In a sentenceThis verse addresses the consequences of a quarrel between men that leads to injury.
Who is speakingThe speaker is the lawgiver, outlining regulations for conflict resolution.
Where we areThis verse is part of the legal code in Exodus, detailing civil laws.
The hard wordיְרִיבֻ֣ן
Take awayInjury does not always lead to death, but it requires accountability.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאִישׁ verbנָכָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Exodus 21:18

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — Laws Concerning Personal Injurygenerated

17Anyone who curses his father or mother must surely be put to death.
18If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed,
19then the one who struck him shall go unpunished, as long as the other can get up and walk around outside with his staff. Nevertheless, he must compensate the man for his lost work and see that he is completely healed.
20If a man strikes his manservant or maidservant with a rod, and the servant dies by his hand, he shall surely be punished.

Exodus 21:18 describes a situation where two men are quarreling, and one injures the other. The law provides guidelines for what happens next, emphasizing the need for justice and compensation for injuries sustained. This is part of a broader legal framework that governs interpersonal relationships and conflicts, showing the importance of accountability in society.


Cross References

ReferenceText (BSB)
1Exodus 21:22If men who are fighting strike a pregnant woman and her child is born prematurely, but there is no further injury, he shall surely be fined as the woman’s husband demands and as the court allows.
2Exodus 2:13The next day Moses went out and saw two Hebrews fighting. He asked the one in the wrong, “Why are you attacking your companion?”
3Deuteronomy 25:11If two men are fighting, and the wife of one steps in to rescue her husband from the one striking him, and she reaches out her hand and grabs his genitals,
42 Samuel 14:6And your maidservant had two sons who were fighting in the field with no one to separate them, and one struck the other and killed him.
5Exodus 21:20If a man strikes his manservant or maidservant with a rod, and the servant dies by his hand, he shall surely be punished.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word יְרִיבֻ֣ן, ye.ri.Vungenerated

The verb יְרִיבֻ֣ן (ye.ri.Vun) is in the imperfect tense, indicating an ongoing action or future possibility. It derives from the root רִיב (riyb), which means to strive or contend. This word encompasses a range of disputes, from verbal arguments to physical confrontations.

In this context, it highlights the potential for conflict among individuals, setting the stage for the ensuing legal considerations. The use of the plural form suggests that this is a common occurrence, necessitating clear laws to manage such disputes.


How Translations Differ — measured against the Berean Standard Biblegenerated

The verse is rendered in the Berean Standard Bible as well as in the KJV, ASV, YLT, WEB, and BBE, indicating a consensus on the core meaning of the text.


Sentence Structuregenerated

The main verb of the verse is הִכָּה (he will strike), which governs the action of the sentence. The structure includes clauses that outline the conditions of the quarrel and the consequences of the injury.

The order of the Hebrew words emphasizes the sequence of events: first the quarrel, then the act of striking, followed by the consequences of not dying but being confined to bed.


Septuagint Backgroundgenerated

The Septuagint translates יְרִיבֻ֣ן as λοιδορῶνται (loidorōntai), which suggests a focus on verbal contention rather than physical conflict. This choice may reflect a broader interpretation of the nature of disputes.

This translation indicates a possible emphasis on the character of the quarrel, highlighting the verbal aspect of the conflict in addition to the physical.


In plain words — the whole versegenerated

Exodus 21:18 discusses a situation where two men are fighting, and one injures the other with a stone or a fist. If the injured man does not die but is confined to bed, the law addresses the consequences for the one who struck him. This highlights the importance of justice and accountability in cases of personal injury.


Frequently Asked Questionsgenerated

What happens if one man injures another in a quarrel?

The law provides guidelines for accountability, especially if the injured man does not die.

Why is it important to have laws about personal injury?

Laws help maintain order in society and ensure that individuals are held accountable for their actions.

What does this verse say about the consequences of fighting?

It indicates that fighting can lead to serious injury, and the responsible party must face consequences.

How does this verse reflect the values of justice?

It emphasizes the need for fairness and compensation for injuries, showing that justice is a key principle in the community.


Reflection Questionsgenerated

  1. In what ways do conflicts arise in my life, and how can I handle them more peacefully?
  2. What are some examples of accountability I see in my community regarding personal injuries?
  3. How can understanding this law help me navigate conflicts with others?
  4. What steps can I take to ensure that I am acting justly in my interactions with others?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Exodus 21:18 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And if men strive together,.... Quarrel and fight, and wrestle with and box one another: and one smite another with a stone; which lying near him he might take up, and in his passion throw it at his

Read John Gill on Exodus 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed: If men strive together ... Should a quarrel arise between two or more

Read Robert Jamieson on Exodus 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

With a stone, or any other instrument fit for such a mischievous purpose. A usual synecdoche.

Read Matthew Poole on Exodus 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Exodus 21:18 And if men strive together, and one smite another with a stone, or with [his] fist, and he die not, but keepeth [his] bed:Ver. 18. If men strive together.] This is counted manhood, when indeed it is doghood rather: heathens condemned it; and yet Navarrus, a Popish casuist, Caedem recte admitti putat, ut alapa vitetur, et ad honorem recuperandum. Qui ulciscitur, excusatius peccat. - Ibid.

Read John Trapp on Exodus 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(18, 19) Severe assault, endangering life, but not actually taking it, is placed under the same head with homicide, as approaching to it, but is not to be punished in the same way. If death ensues in such a case, the crime is, of course, murder or manslaughter, according to the attendant circumstances; but if death does not ensue, it is aggravated assault only. In such cases punishment could not be inflicted by retaliation—the usual penalty under the Mosaic Law (Exodus 21:24-25)—without a risk of killing the man, which would have been an excessive punishment. The law therefore imposed a fine, which was to be fixed at such an amount as would at once compensate the sufferer for the loss of…

Read Charles John Ellicott on Exodus 21 →
CambridgeThe Cambridge Bible for Schools and Colleges

18–36. Bodily injuries, caused (a) by human beings, vv. 18–27; (b) by animals, or through the neglect of reasonable precautions, vv. 28–36.

Read Cambridge on Exodus 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

18, 19. He die not, but keepeth his bed — Observe in this statute the careful purpose to maintain equity and right.

Read Daniel Denison Whedon on Exodus 21 →

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

BSBBerean Standard Bible2020

If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed,

WEBWorld English Bible2000

“If men quarrel and one strikes the other with a stone, or with his fist, and he doesn’t die, but is confined to bed;

MSBMajority Standard Bible2022

If men are quarreling and one strikes the other with a stone or a fist, and he does not die but is confined to bed,

NETBNew English Translation2006

“If men fight, and one strikes his neighbor with a stone or with his fist and he does not die, but must remain in bed,

Tyndale line

KJVKing James Version1611

¶ And if men strive together, and one smite another with a stone, or with his fist, and he die not, but keepeth his bed:

ASVAmerican Standard Version1901

And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed;

RVARevised Version, American1894

And if men contend, and one smiteth the other with a stone, or with his fist, and he die not, but keep his bed:

NWBWebster's Bible1833

And if men contend together, and one shall smite another with a stone, or with his fist, and he shall not die, but keep his bed:

GNVGeneva Bible1599

When men also striue together, and one smite another with a stone, or with the fist, and he die not, but lieth in bed,

Strictly literal

DBYDarby Translation1890

And if men dispute, and one strike the other with a stone, or with the fist, and he die not, but take to [his] bed,

YLTYoung's Literal Translation1862

'And when men contend, and a man hath smitten his neighbour with a stone, or with the fist, and he die not, but hath fallen on the bed;

LSVLiteral Standard Version2020

And when men contend, and a man has struck his neighbor with a stone, or with the fist, and he does not die, but has fallen on the bed;

ILTInterlinear Literal Translation2000

And if men strive together, and one smite the other with a stone, or with the fist, and he die not, but keepeth his bed:

ULBUnlocked Literal Bible2017

If men fight and one hits the other with a stone or with his fist, and that person does not die, but is confined to his bed;

From the Latin

DRADouay-Rheims (Challoner)1899

If men quarrel, and the one strike his neighbour with a stone or with his fist, and he die not, but keepeth his bed:

Simplified

FBVFree Bible Version2020

If men are fighting and one hits the other with a stone or with his fist, and the injured man doesn't die but has to stay in bed,

BBEBible in Basic English1949

If, in a fight, one man gives another a blow with a stone, or with the shut hand, not causing his death, but making him keep in bed;

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.

וְandכִֽי(dm)clauseverb phrase · verbיְרִיבֻ֣theyןwill.quarrelsubjectאֲנָשִׁ֔יםmenוְandclauseverbהִכָּהhe.will.strikesubjectאִישׁ֙anyonenoun phrase · objectאֶת(et)noun phraseרֵעֵ֔neighborהוּhisprepositional phrase · prepositionalprepositional phraseבְּwithאֶ֖בֶןa.stoneא֣וֹorprepositional phraseבְwithאֶגְרֹ֑ףa.fistוְandclauseadverbialלֹ֥אnotverbיָמ֖וּתhe.will.dieוְandclauseverbנָפַ֥לhe.will.fallprepositional phrase · prepositionalלְtoמִשְׁכָּֽבa.bed

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 largely consistent with the Septuagint, with 13 of the 14 words matched. However, the Samaritan Pentateuch differs in two words: יריבון (contend) and הכו (strike), indicating variations in the understanding of the quarrel.

The Dead Sea Scrolls show no textual variations here, as the surviving fragments were supplemented by an editor, confirming the Masoretic Text's wording.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְכִֽי־ יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־ אִישׁ֙ אֶת־ רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב׃

Septuagintthe Greek the translators chose, word by word
וְכִֽי־ἐὰνיְרִיבֻ֣ןλοιδορῶνταιאֲנָשִׁ֔יםἄνδρεςוְהִכָּה־πατάχῃאִישׁ֙τιςרֵעֵ֔הוּπλησίονבְּאֶ֖בֶןλίθῳא֣וֹבְאֶגְרֹ֑ףπυγμῇוְלֹ֥אμὴיָמ֖וּתἀποθάνῃוְנָפַ֥לκατακλιθῇלְמִשְׁכָּֽב׃κοίτην

13 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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

וכי יריבון אנשׁים והכו אישׁ את רעהו ולא ימות ונפל למשׁכב

2 words differ from the Masoretic Text: יריבון (contend), הכו (strike)

Dead Sea Scrolls — 2Q2a copy a thousand years older than the Leningrad Codex

[וכי] [יריבו׳ן] [אנשים] [והכה] [איש] [את] [רע׳הו] [באבן] [או] [באגרוף] [ולא] [ימות] [ונפל] [למשכב]

nothing on the leather here — 14 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.

Exodus 21:18כִּיand ifand ifכִּירִיבthey will qthey will quarrרִיבאֱנוֹשׁmenmenאֱנוֹשׁנָכָהand he willand he will strנָכָהאִישׁanyoneanyoneאִישׁאֵתthe object the object markאֵתרֵעַneighbor hineighbor hisרֵעַאֶ֫בֶןwith a stonwith a stoneאֶ֫בֶןאוֹororאוֹאֶגְרֹףwith a fistwith a fistאֶגְרֹףלֹאand notand notלֹאמוּתhe will diehe will dieמוּתנָפַלand he willand he will falנָפַלמִשְׁכָּבto a bedto a bedמִשְׁכָּבאָנַשׁbe incurabbe incurableאָנַשׁאוֹתsign: mirasign: miraculouאוֹתגָּרַףto sweep ato sweep awayגָּרַףשָׁכַבto lie dowto lie down: laשָׁכַבאֱנוֹשׁhumanhumanאֱנוֹשׁאִשָּׁהwomanwomanאִשָּׁהבֵּית־עֵ֫קֶדHouse of SHouse of Shepheבֵּית־עֵ֫קֶדבָּנָהto buildto buildבָּנָהאַוָּהdesiredesireאַוָּהפָּלַלto prayto prayפָּלַליָדַעto knowto knowיָדַערִיבstrifestrifeרִיבבְּלִיַּ֫עַלBelial: woBelial: worthleבְּלִיַּ֫עַלעַיAiAiעַימַכָּהwoundwoundמַכָּהפְּלִשְׁתִּי(Sea of th(Sea of the) Phפְּלִשְׁתִּירֵעַneighborneighborרֵעַמִגְרָשׁpasturepastureמִגְרָשׁ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Exodus 21:18

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.

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
וְכִֽי־ve.khi- and if H3588 Conjunction · particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | Conj — Conjunction · particle
HC/Tc
The company it keepswords that stand beside it more often than chance
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
יְרִיבֻ֣ןye.ri.Vun they will quarrel ! H7378 Verb qal imperfect third person masculine plural · suffix
67× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to argue or contend with someone, like in a lawsuit or a heated debate. It is used in various forms, such as physically fighting or verbally complaining. This concept appears in books like Genesis and Exodus.
Amplified meaning
striving, contending
Tyndale gloss
to contend
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

רִיב vb. strive, contend

Qal strive

Hiph. (those) displaying contention against him

base

Brown-Driver-Briggs glosses

H7378 רִיב strive, contend

Strong's Hebrew Dictionary

7378 riyb reeb

or ruwb {roob}; a primitive root; properly, to toss, i.e.

grapple; mostly figuratively, to wrangle, i.e. hold a

controversy; (by implication) to defend:--adversary, chide,

complain, contend, debate, X ever, X lay wait, plead, rebuke,

strive, X thoroughly.

Translators Brief Hebrew Lexicon

רִיב (riv) — to contend.

1) to strive, contend

1a) (Qal)

1a1) to strive

1a1a) physically

1a1b) with words

1a2) to conduct a case or suit (legal), sue

1a3) to make complaint

1a4) to quarrel

1b) (Hiphil) to contend against

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffix
HVqi3mp/Sn
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

kwor'-el: Originally (1) "a complaint" (compare "querulous"), or (2) "a cause of complaint," and so (3) "a contention."

(1) In the King James Version Mr 6:19 (the Revised Version (British and American) "set herself"; the colloquial "had it in for him" is an exact translation) and Col 3:13 (momphe, "complaint"; so the Revised Version (British and American)).

(2) In 2Ki 5:7 ('anah, "be opportune," the Revised Version margin "an occasion").

(3) In the King James Version Le 26:25 (loose translation of naqam, "vengeance"; so the Revised Version (British and American)).

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
אֲנָשִׁ֔ים'a.na.Shim men H582 Noun common · masculine plural absolute
566× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Enosh refers to a human or mankind in general, used to describe individuals or people as a whole in the Bible.
Tyndale gloss
human
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֱנוֹשׁ n.m. man, mankind, mostly poet.

of individ.

coll. men

man, mankind

base

Brown-Driver-Briggs glosses

H582 אֱנוֹשׁ man, mankind, mostly poet.

Strong's Hebrew Dictionary

582 'enowsh en-oshe'

from 605; properly, a mortal (and thus differing from the

more dignified 120); hence, a man in general (singly or

collectively):--another, X (blood-)thirsty, certain,

chap(-man); divers, fellow, X in the flower of their age,

husband, (certain, mortal) man, people, person, servant, some

( X of them), + stranger, those, + their trade. It is often

unexpressed in the English versions, especially when used in

apposition with another word . Compare 376.

see HEBREW for 0605

see HEBREW for 0120

see HEBREW for 0376

Translators Brief Hebrew Lexicon

אֱנוֹשׁ (e.nosh) — human.

1) man, mortal man, person, mankind

1a) of an individual

1b) men (collective)

1c) man, mankind

Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)

Morphologythe parsing behind the code
Berean parsing
HNcmpa — Noun common · masculine plural absolute
HNcmpa
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
וְהִכָּה־ve.hi.kah- and he will strike H5221 Verb · Hiphil · sequential perfect third person masculine singular
500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Amplified meaning
smites, hits
Tyndale gloss
to smite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singular
Hc/Vhq3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
אִישׁ֙'ish anyone H376 Noun common · masculine singular absolute
1,664× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Tyndale gloss
man
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִישׁ 2166 n.m. man (= vir)

base

Brown-Driver-Briggs glosses

H376 אִישׁ man (= vir)

Strong's Hebrew Dictionary

376 'iysh eesh

contracted for 582 (or perhaps rather from an unused root

meaning to be extant); a man as an individual or a male

person; often used as an adjunct to a more definite term (and

in such cases frequently not expressed in

translation):--also, another, any (man), a certain, +

champion, consent, each, every (one), fellow, (foot-,

husband-)man, (good-, great, mighty) man, he, high (degree),

him (that is), husband, man(-kind), + none, one, people,

person, + steward, what (man) soever, whoso(-ever), worthy.

Compare 802.

see HEBREW for 0582

see HEBREW for 0802

Translators Brief Hebrew Lexicon

אִישׁ (ish) — man.

: man

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

אִישׁ (ish) — man: husband.

: husband

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

אִישׁ (ish) — man: anyone.

: anyone/someone

1) man

1a) man, male (in contrast to woman, female)

1b) husband

1c) human being, person (in contrast to God)

1d) servant

1e) mankind

1f) champion

1g) great man

2) whosoever

3) each (adjective)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine singular absolute
HNcmsa
The company it keepswords that stand beside it more often than chance
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
רֵעֵ֔הוּre.'E.hu neighbor his H7453 Noun common masculine singular construct · suffix
188× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A neighbor or friend is what this word means, describing someone close to you. It can also refer to a companion, fellow citizen, or another person, and is often translated as brother or friend.
Tyndale gloss
neighbor
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'

Brown-Driver-Briggs Hebrew Lexicon (full)

רֵעַ 187 n.m. friend, companion, fellow

base

Brown-Driver-Briggs glosses

H7453 רֵעַ friend, companion, fellow

Strong's Hebrew Dictionary

7453 rea` ray'-ah

or reya2 {ray'-ah}; from 7462; an associate (more or less

close):--brother, companion, fellow, friend, husband, lover,

neighbour, X (an-)other.

see HEBREW for 0reya2

see HEBREW for 07462

Translators Brief Hebrew Lexicon

רֵעַ (re.a) — neighbor.

1) friend, companion, fellow, another person

1a) friend, intimate

1b) fellow, fellow-citizen, another person (weaker sense)

1c) other, another (reciprocal phrase)

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
בְּאֶ֖בֶןbe.'E.ven with a stone H68 Preposition · noun common feminine singular absolute
273× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to a stone, which could be a rock, a weight, or even a precious gem. It is used to describe a variety of objects, from building materials to hailstones. The KJV translates it as stone or weight.
Amplified meaning
rock
Tyndale gloss
stone: weight
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶ֫בֶן 274 n.f. stone

in natural state

stone, as material

precious stone, gen. with modifying word

stone containing metal, = ore

a weight, as orig. stone

plummet

objects like stone

in sim. (mostly poet.) of sinking in water

In topogr. terms

base

Brown-Driver-Briggs glosses

H68 אֶ֫בֶן stone . in natural state

. stone, as material

. precious stone, gen. with modifying word

. stone containing metal, = ore

. a weight, as orig. stone

. plummet

. objects like stone

. in sim. (mostly poet.) of sinking in water

. In topogr. terms

Strong's Hebrew Dictionary

68 'eben eh'-ben

from the root of 1129 through the meaning to build; a

stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,

head-, sling-)stone(-ny), (divers) weight(-s).

see HEBREW for 01129

Translators Brief Hebrew Lexicon

אֶ֫בֶן (e.ven) — stone.

: stone

1) stone (large or small)

1a) common stone (in natural state)

1b) stone, as material

1b1) of tablets

1b2) marble, hewn stones

1c) precious stones, stones of fire

1d) stones containing metal (ore), tool for work or weapon

1e) weight

1f) plummet (stones of destruction) also made of metal

1g) stonelike objects, eg hailstones, stony heart, ice

1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines

1i) (simile)

1i1) sinking in water, motionlessness

1i2) strength, firmness, solidity

1i3) commonness

1j) (metaph)

1j1) petrified with terror

1j2) perverse, hard heart

אֶ֫בֶן (e.ven) — stone: weight.

: weight

1) stone (large or small)

1a) common stone (in natural state)

1b) stone, as material

1b1) of tablets

1b2) marble, hewn stones

1c) precious stones, stones of fire

1d) stones containing metal (ore), tool for work or weapon

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-fs — Preposition · noun common feminine singular absolute
HR/Ncfsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Stone

Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…

American Tract Society Bible Dictionary

The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.

It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
א֣וֹ'o or H176 Conjunction
321× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Tyndale gloss
or
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אוֹ 320 conj. or

sometimes implying a preference, nearly or rather

introducing a sentence, esp. a particular case under a general principle, or = or if

if perchance

once, with the juss. = except

base

[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.

done

Brown-Driver-Briggs glosses

H176 אוֹ or . sometimes implying a preference, nearly or rather

. introducing a sentence, esp. a particular case under a general principle, or = or if

. if perchance

. once, with the juss. = except

Strong's Hebrew Dictionary

176 'ow o

presumed to be the "constructive" or genitival form of -av

{av}; short for 185; desire (and so probably in Prov. 31:4);

hence (by way of alternative) or, also if:--also, and,

either, if, at the least, X nor, or, otherwise, then, whether.

see HEBREW for 0185

Translators Brief Hebrew Lexicon

אוֹ (o) — or.

1) or, rather

1a) implying that the latter choice is preferred

1b) or if, introducing an example to be seen under a particular principle

1c) (in series) either...or, whether...or

1d) if perchance

1e) except, or else

2) whether, not the least, if, otherwise, also, and, then

אוֹ (o) — desire.

desire

Morphologythe parsing behind the code
Berean parsing
Conj — Conjunction
HC
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
בְאֶגְרֹ֑ףve.'eg.Rof with a fist H106 Preposition · noun common masculine singular absolute
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for a clenched hand or fist, often used to describe a physical gesture of anger or frustration. It's a simple yet powerful image used in various biblical contexts. The KJV translates it as 'fist'.
Amplified meaning
clenched hand
Tyndale gloss
fist
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֶגְרֹף (egroph) means 'fist' and is derived from a root meaning 'to grasp.' The term specifically refers to a clenched hand. All entries consistently define it as 'fist' without any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

[אֶגְרֹף] n.[m.] fist

base

Brown-Driver-Briggs glosses

H106 אֶגְרֹף fist

Strong's Hebrew Dictionary

106 'egroph eg-rofe'

from 1640 (in the sense of grasping); the clenched

hand:--fist.

see HEBREW for 01640

Translators Brief Hebrew Lexicon

אֶגְרֹף (eg.roph) — fist.

fist

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
וְלֹ֥אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
יָמ֖וּתya.Mut he will die H4191 Verb · Qal · imperfect third person masculine singular
840× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Amplified meaning
perish, lose his life
Tyndale gloss
to die
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
וְנָפַ֥לve.na.Fal and he will fall H5307 Verb · Qal · sequential perfect third person masculine singular
435× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to fall, and it's used in many ways, like falling down, failing, or being defeated. It appears in books like Genesis and Isaiah. God's people often fell away from Him, but He always offered a way back.
Amplified meaning
kept, lies
Tyndale gloss
to fall: fall
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָפַל 433 vb. fall, lie

Qal 366

fall, by accident

Esp. of violent death

fig. = go to ruin, perish, etc.

fig. = experience calamity

fall, of a city

Fall prostrate

fall = prostrate oneself before

fall upon one's neck, in embrace

Fall upon = attack

desert or fall away to, go over to

Fig., of deep sleep

Other idiomatic uses

= lie; = lie prostrate

Hiph.

cause to fall

Of causing death; = overthrow, bring to destruction

Esp. of casting lot

Fig., let drop, cause to fail

cause deep sleep to fall

Other idioms

Hithp. throw, or prostrate oneself

base

Brown-Driver-Briggs glosses

H5307 נָפַל fall, lie .. fall, by accident

. . Esp. of violent death

. fig. = go to ruin, perish, etc.

. fig. = experience calamity

. fall, of a city

. . Fall prostrate

. fall = prostrate oneself before

. fall upon one's neck, in embrace

. . Fall upon = attack

. desert or fall away to, go over to

. Fig., of deep sleep

. Other idiomatic uses

. = lie; = lie prostrate

. . cause to fall

. Of causing death; = overthrow, bring to destruction

. Esp. of casting lot

. Fig., let drop, cause to fail

. cause deep sleep to fall

. Other idioms

. throw, or prostrate oneself

Strong's Hebrew Dictionary

5307 naphal naw-fal'

a primitive root; to fall, in a great variety of applications

(intransitive or causative, literal or figurative):--be

accepted, cast (down, self, (lots), out), cease, die, divide

(by lot), (let) fail, (cause to, let, make, ready to) fall

(away, down, -en, -ing), fell(-ing), fugitive, have

(inheritance), inferior, be judged (by mistake for 6419), lay

(along), (cause to) lie down, light (down), be (X hast) lost,

lying, overthrow, overwhelm, perish, present(-ed, -ing), (make

to) rot, slay, smite out, X surely, throw down.

see HEBREW for 06419

Translators Brief Hebrew Lexicon

נָפַל (na.phal) — to fall: fall.

: fall/drop/fail

1) to fall, lie, be cast down, fail

1a) (Qal)

1a1) to fall

1a2) to fall (of violent death)

1a3) to fall prostrate, prostrate oneself before

1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of

1a5) to fall short, fail, fall out, turn out, result

1a6) to settle, waste away, be offered, be inferior to

1a7) to lie, lie prostrate

1b) (Hiphil)

1b1) to cause to fall, fell, throw down, knock out, lay prostrate

1b2) to overthrow

1b3) to make the lot fall, assign by lot, apportion by lot

1b4) to let drop, cause to fail (fig.)

1b5) to cause to fall

1c) (Hithpael)

1c1) to throw or prostrate oneself, throw oneself upon

1c2) to lie prostrate, prostrate oneself

1d) (Pilel) to fall

נָפַל (na.phal) — to fall: deserting.

: deserting

1) to fall, lie, be cast down, fail

1a) (Qal)

1a1) to fall

1a2) to fall (of violent death)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singular
Hc/Vqq3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5

and if they will quarrel ! men and he will strike anyone the object marker neighbor his with a stone or with a fist and not he will die and he will fall to a bed
לְמִשְׁכָּֽב׃le.mish.Kav to a bed H4904 Preposition · noun common masculine singular absolute
46× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mishkab refers to a bed, but can also mean sleep or even a bier. It's sometimes used to describe intimate relationships, as in Genesis. This word has various meanings depending on the context.
Amplified meaning
a place of rest, recovery
Tyndale gloss
bed
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מִשְׁכָּב (mishkab) refers to a place of lying down, such as a bed or couch, and can also denote the act of lying, including sexual intercourse. It is derived from the root meaning to lie down. The term encompasses both literal and figurative uses, including references to sleep and bedrooms.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִשְׁכָּב 46 n.m. place of lying, couch; act of lying

base

Brown-Driver-Briggs glosses

H4904 מִשְׁכָּב place of lying, couch; act of lying

Strong's Hebrew Dictionary

4904 mishkab mish-kawb'

from 7901; a bed (figuratively, a bier); abstractly, sleep;

by euphemism, carnal intercourse:--bed((-chamber)), couch,

lieth (lying) with.

see HEBREW for 07901

Translators Brief Hebrew Lexicon

מִשְׁכָּב (mish.kav) — bed.

1) a lying down, couch, bier, act of lying

1a) couch, bed

1b) act of lying, lying down or sleeping room, bedroom

1c) lying down (for sexual contact)

Aramaic equivalent: mish.kav (מִשְׁכַּב "bed" H4903)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HR/Ncmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Bed

(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er’es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).

In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6;

The Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, (1 Samuel 19:13) which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, (24:13) the pillow, (1 Samuel 19:13) probably formed of sheep’s fleece or goat’s skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in (3:11; Amos 6:4) The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine…

American Tract Society Bible Dictionary

In the East, is, and was anciently, a divan, or broad low step around the sides of a room, like a sofa, which answered to purpose of a sofa by day for reclining, and of a bed by night for sleeping, Ex 8:3 2Sa 4:5-7. Sometimes it was raised several steps above the floor, 2Ki 1:4 Ps 132:4. It was covered very differently, and with more or less ornament, according to the rank of owner of the house. The poor had but a simple mattress or sheepskin; or a cloak or blanked, which also answered to wrap themselves in by day, Ex 22:2 De 24:13. Hence it was easy for the persons…

Nave's Topical Bible

→ Made of wood So 3:7-9

→ Made of iron De 3:11

→ Made of ivory Am 6:4

→ Made of gold and silver Es 1:6

→ Used at meals Am 6:4

→ Exempt from execution for debt Pr 22:27

→ Perfumed Pr 7:17

→ FIGURATIVE

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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