Exodus 21:35 — Word Study
WLCוְכִֽי־ יִגֹּ֧ף שֽׁוֹר־ אִ֛ישׁ אֶת־ שׁ֥וֹר רֵעֵ֖הוּ וָמֵ֑ת וּמָ֨כְר֜וּ אֶת־ הַשּׁ֤וֹר הַחַי֙ וְחָצ֣וּ אֶת־ כַּסְפּ֔וֹ וְגַ֥ם אֶת־ הַמֵּ֖ת יֶֽחֱצֽוּן׃
BSAIfkîy a man’sʼîysh [neighbor's or fellow man's] oxshôwr [cattle, like a bull] injuresnâgaph▸ [strikes or smites] his neighbor’srêaʻ [fellow or companion] oxshôwr and it diesmûwth [perishes or comes to an end] they must sellmâkar [exchange for money or trade] the livechay [alive or living] [one]shôwr and dividechâtsâh [split or share] the proceedskeçeph [silver or payment] they also mustgam dividechâtsâh▸ [apportion or share] the dead animalmûwth [deceased or lifeless, ox or cattle]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יִגֹּ֧ף | it will strike | Verb, Qal, imperfect third person masculine singular |
| שֽׁוֹר־ | [the] ox of | Noun common, masculine singular construct |
| אִ֛ישׁ | anyone | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| שׁ֥וֹר | [the] ox of | Noun common, masculine singular construct |
| רֵעֵ֖הוּ | neighbor his | Noun common masculine singular construct, suffix |
| וָמֵ֑ת | and it will die | Verb, Qal, sequential perfect third person masculine singular |
| וּמָ֨כְר֜וּ | and they will sell | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| הַשּׁ֤וֹר | the ox | Particle, noun common masculine singular absolute |
| הַחַי֙ | living | Particle |
| וְחָצ֣וּ | and they will divide | Verb, Qal, sequential perfect third person common plural |
| אֶת־ | the object marker | Particle |
| כַּסְפּ֔וֹ | silver its | Noun common masculine singular construct, suffix |
| וְגַ֥ם | and also | Conjunction, adverb |
| אֶת־ | the object marker | Particle |
| הַמֵּ֖ת | the dead [animal] | Particle, verb qal participle (active) masculine singular |
| יֶֽחֱצֽוּן׃ | they will divide ! | Verb qal imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If a man’s ox injures his neighbor’s ox and it dies, they must sell the live one and divide the proceeds; they also must divide the dead animal. |
| KJV | ¶ And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide. |
| ASV | And if one man’s ox hurt another’s, so that it dieth, then they shall sell the live ox, and divide the price of it; and the dead also they shall divide. |
| YLT | 'And when a man's ox doth smite the ox of his neighbour, and it hath died, then they have sold the living ox, and halved its money, and also the dead one they do halve; |
| WEB | “If one man’s bull injures another’s, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal. |
| BBE | And if one man's ox does damage to another man's ox, causing its death, then the living ox is to be exchanged for money, and division made of the price of it, and of the price of the dead one. |
Where they part company is in the rendering of יִגֹּ֧ף — see How Translations Differ.
The structure consists of a conditional clause followed by several actions that must be taken, reflecting a clear legal framework.






7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbנָגַף
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 — Exodus 21:35
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 of Personal Responsibilitygenerated
Exodus 21:35 provides a legal framework for what happens when a man's ox injures another's. It emphasizes accountability and the need for restitution, reflecting the broader theme of justice in the community. This law is part of a series of regulations aimed at maintaining order and fairness among individuals, as seen in the preceding verses.
Cross References
The Key Word — יִגֹּ֧ף, yi.Gofgenerated
The verb יִגֹּ֧ף (yi.Gof) is in the imperfect tense, indicating a future action: 'it will strike'. This word captures the act of striking or injuring, often used in contexts of conflict or harm, such as battles or divine judgments.
In this verse, it describes the action that initiates the legal consequences outlined. The use of the imperfect form suggests that this is a potential scenario that could happen, thus establishing a legal precedent for future cases.
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 verse consists of multiple clauses, with the primary action being governed by the verb יִגֹּ֧ף, it will strike. The structure indicates a cause-and-effect relationship, where the injury leads to specific actions of selling and dividing.
The arrangement emphasizes the sequence of events: the injury, the death of the ox, and the subsequent actions required. This reflects a clear legal process in Hebrew narrative style.
Septuagint Backgroundgenerated
The Septuagint translates יִגֹּ֧ף as κερατίσῃ, meaning 'to gore' or 'to strike with horns'. This choice highlights a specific type of injury, emphasizing the nature of the ox's action in a way that is more vivid than the general term 'strike'.
This distinction may indicate a more nuanced understanding of the injury's severity, which could affect the legal implications in a Hellenistic context.
In plain words — the whole versegenerated
Exodus 21:35 explains what should happen if one man's ox injures another's. If the injured ox dies, the owners must sell the surviving ox and split the money, as well as share the dead animal. This law outlines fairness in dealing with damages.
Frequently Asked Questionsgenerated
You must sell your live ox and divide the proceeds with your neighbor, as well as share the dead animal.
Dividing the proceeds ensures that both parties are compensated fairly for their losses.
It emphasizes that individuals are accountable for their animals and the damage they cause to others.
While the specifics may differ, the principle of accountability for one's possessions remains relevant in modern legal systems.
Reflection Questionsgenerated
- How do we demonstrate responsibility for our actions in our community?
- What are some ways we can ensure fairness in our dealings with others?
- In what situations do we need to take accountability for the actions of our possessions?
- How can we apply the principles of restitution and fairness in our daily lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 21:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if one man's ox hurt another's, that he die,.... By pushing with his horns, or his body, or by biting with his teeth, as Jarchi, or by any way whatever: then they shall sell the live ox, and
Read John Gill on Exodus 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. If an ox gore a man.
Read Robert Jamieson on Exodus 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall divide the money; not equally, for so the owner of the mischievous ox might be gainer by the mischief, his ox being much worse than that which was killed; but in such proportions as the judges shall think fit, considering the worth of the cattle, and the circumstances of the action.
Read Matthew Poole on Exodus 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersLAWS THE RIGHTS OF .(33-36) The legislation slides from rights of persons to rights of property easily and without effort, by passing from the injuries which cattle cause to those which they suffer. They are injured (1) by the culpable laches of persons leaving their pits uncovered; (2) by hurts which one man’s cattle inflict upon another’s. Both kinds of loss have to be made good.
Read Charles John Ellicott on Exodus 21 →
CambridgeThe Cambridge Bible for Schools and Colleges18–36. 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 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe dead ox in this case, as well as in the preceding one, must have been worth no more than the price of the hide, as the flesh could not be eaten. See Leviticus 17:1-6.
Read Albert Barnes on Exodus 21 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible33-36. The provisions of this section must commend themselves as both wise and prudent. Caution, forethought, and most equitable dealing were hereby inculcated.
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
If a man’s ox injures his neighbor’s ox and it dies, they must sell the live one and divide the proceeds; they also must divide the dead animal.
“If one man’s bull injures another’s, so that it dies, then they shall sell the live bull, and divide its price; and they shall also divide the dead animal.
If a man’s ox injures his neighbor’s ox and it dies, they must sell the live one and divide the proceeds; they also must divide the dead animal.
If the ox of one man injures the ox of his neighbor so that it dies, then they will sell the live ox and divide its proceeds, and they will also divide the dead ox.
Tyndale line
¶ And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the money of it; and the dead ox also they shall divide.
And if one man’s ox hurt another’s, so that it dieth, then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.
And if one man’s ox hurt another’s, that he die; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide.
And if one man's ox shall hurt another's that he shall die, then they shall sell the live ox, and divide the money of it, and the dead ox also they shall divide.
And if a mans oxe hurt his neighbours oxe that he die, then they shall sel the liue oxe, and deuide the money thereof, and the dead oxe also they shall deuide.
Strictly literal
— And if one man's ox gore his neighbour's ox, and it die, then they shall sell the live ox, and divide the money thereof, and divide the dead also.
'And when a man's ox doth smite the ox of his neighbour, and it hath died, then they have sold the living ox, and halved its money, and also the dead one they do halve;
And when a man’s ox strikes the ox of his neighbor and it has died, then they have sold the living ox, and halved its money, and they also halve the dead one;
And if one man's ox hurt the ox of another, that he die: then shall they sell the live ox, and divide his money; and the dead ox also they shall divide.
If one man's ox hurts another man's ox so that it dies, then they must sell the live ox and divide its price, and they must also divide the dead ox.
From the Latin
If one man’s ox gore another man’s ox, and he die: they shall sell the live ox, and shall divide the price, and the carcass of that which died they shall part between them:
Simplified
If someone's ox injures another's ox and it dies, they must sell the live one and share money received; they must also share the dead animal.
And if one man's ox does damage to another man's ox, causing its death, then the living ox is to be exchanged for money, and division made of the price of it, and of the price of the dead one.
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 and the Septuagint show significant agreement in the essential content of Exodus 21:35, though the Septuagint's phrasing differs slightly. The Samaritan Pentateuch presents seven variations from the Masoretic Text, including different terms for 'ox' and 'cattle', which may reflect regional dialects or interpretations.
וְכִֽי־ יִגֹּ֧ף שֽׁוֹר־ אִ֛ישׁ אֶת־ שׁ֥וֹר רֵעֵ֖הוּ וָמֵ֑ת וּמָ֨כְר֜וּ אֶת־ הַשּׁ֤וֹר הַחַי֙ וְחָצ֣וּ אֶת־ כַּסְפּ֔וֹ וְגַ֥ם אֶת־ הַמֵּ֖ת יֶֽחֱצֽוּן׃
13 of the 19 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.
וכי יגף שׁור אישׁ או כל בהמתו את שׁור רעהו או את כל בהמתו ומת ומכרו את החי וחצו את כספו וגם את המת יחצון
7 words differ from the Masoretic Text: או (or), כל (whole), בהמתו (cattle), או (or), כל (whole), בהמתו (cattle)
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 Exodus 21:35
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 | Conj — Conjunction · particleHC/Tc
The Hebrew word נָגַף (nagaph) is a primitive root meaning to strike or smite. It covers various actions such as to push, defeat, or inflict harm, and can also refer to stumbling. The word appears in different forms, including Qal (to strike), Niphal (to be stricken), and Hithpael (to stumble).
נָגַף vb. strike, smite
Qal strike, smite
Niph. be smitten
Hithp. = stumble
base
H5062 נָגַף
5062 nagaph naw-gaf'
a primitive root; to push, gore, defeat, stub (the toe),
inflict (a disease):--beat, dash, hurt, plague, slay, smite
(down), strike, stumble, X surely, put to the worse.
נָגַף (na.gaph) — to strike.
1) to strike, smite
1a) (Qal) to strike, smite
1b) (Niphal) to be stricken, be smitten
1c) (Hithpael) to stumble
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
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
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
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
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
(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…
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ox
Heb. bakar, “cattle;” “neat cattle”, (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).
There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.…
The male of the beeve kind when grown, synonymous in the Bible with BULL; a clean animal, by the Levitical law; much used for food, 1Ki 19:21, and constituting no small part of the wealth of the Hebrews in their pastoral life, Ge 24:35 Job 1:14 42:12. Oxen were used in agriculture for ploughing, 1Ki 19:19; and for treading out the grain, during which they were not to be muzzled, 1Co 9:9, but well fed, Isa 30:24. The testing of a new yoke of oxen is still a business of great importance in the East, as of old, Lu…
→ See BULLOCK
→ See CATTLE
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Art | Adj — ParticleHTd/Aamsa
חָצָה (chatsah) means to divide or cut in two. It can refer to halving something or being divided, with usages in both the Qal and Niphal forms. The entries indicate that it can also imply living out half of one's life, though specific verse references are not provided.
חָצָה vb. divide
Qal
divide
shall not halve their days, i.e. enjoy even half of the normal number
Niph. be divided
base
H2673 חָצָה divide
2673 chatsah khaw-tsaw'
a primitive root (compare 2086)); to cut or split in two; to
halve:--divide, X live out half, reach to the midst,
participle
see HEBREW for 02086
חָצָה (cha.tsah) — to divide.
1) to divide, cut in two, cut short, live half (of one's life)
1a) (Qal)
1a1) to divide
1a2) to half, cut in two
1b) (Niphal) to be divided
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
di-vid': It is difficult to decide whether ragha` (Job 26:12; Isa 51:15; Jer 31:35) should be rendered "to stir up" or "to still." The Hebrew has both meanings. Some render "He causes the sea to tremble." the Revised Version (British and American) reads "to stir" in text and "to still" in margin, while the King James Version has "to divide" in all three cases. 2Ch 35:13, "carried them quickly" (the King James Version "divided them speedily"). Since cholaq, may mean either "to distribute" or "to be smooth," Ho 10:2 reads "their heart is divided" in the text, but offers "smooth" in margin (the King James Version…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
an'-i-mal: See under the various names and also the general article on ZOOLOGY.
Animal
An organized living creature endowed with sensation. The Levitical law divided animals into clean and unclean, although the distinction seems to have existed before the Flood (Gen. 7:2). The clean could be offered in sacrifice and eaten. All animals that had not cloven hoofs and did not chew the cud were unclean. The list of clean and unclean quadrupeds is set forth in the Levitical law (Deut. 14:3-20; Lev. 11).
חָצָה (chatsah) means to divide or cut in two. It can refer to halving something or being divided, with usages in both the Qal and Niphal forms. The entries indicate that it can also imply living out half of one's life, though specific verse references are not provided.
חָצָה vb. divide
Qal
divide
shall not halve their days, i.e. enjoy even half of the normal number
Niph. be divided
base
H2673 חָצָה divide
2673 chatsah khaw-tsaw'
a primitive root (compare 2086)); to cut or split in two; to
halve:--divide, X live out half, reach to the midst,
participle
see HEBREW for 02086
חָצָה (cha.tsah) — to divide.
1) to divide, cut in two, cut short, live half (of one's life)
1a) (Qal)
1a1) to divide
1a2) to half, cut in two
1b) (Niphal) to be divided
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
di-vid': It is difficult to decide whether ragha` (Job 26:12; Isa 51:15; Jer 31:35) should be rendered "to stir up" or "to still." The Hebrew has both meanings. Some render "He causes the sea to tremble." the Revised Version (British and American) reads "to stir" in text and "to still" in margin, while the King James Version has "to divide" in all three cases. 2Ch 35:13, "carried them quickly" (the King James Version "divided them speedily"). Since cholaq, may mean either "to distribute" or "to be smooth," Ho 10:2 reads "their heart is divided" in the text, but offers "smooth" in margin (the King James Version…
