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Exodus 22:2 — Word Study

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WLCאִם־ בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃

BSAIfʼim [in the event that, whether] no oneʼayin [not a single person, no individual] shall be guilty of bloodsheddâm [responsible, liable, shedding blood, taking a life]

Word
Listen & take awayExodus 22
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 2 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 (da.Mim) — no per-word recordings of the Hebrew exist to link to.
Take it away
Exodus 22:2quick helps
In a sentenceThis verse establishes that if a thief is caught breaking in and is killed, there is no guilt for the homeowner.
Who is speakingThe lawgiver, providing guidelines for justice in cases of theft.
Where we areIn the context of laws regarding property and personal safety.
The hard wordדָּמִֽים
Take awayThe law protects individuals from liability when defending their property.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectלְ verbשֶׁמֶשׁ 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 22:2

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 Theftgenerated

1“If a man steals an ox or a sheep and slaughters or sells it, he must repay five oxen for an ox and four sheep for a sheep.
2If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed.
3But if it happens after sunrise, there is guilt for his bloodshed. A thief must make full restitution; if he has nothing, he himself shall be sold for his theft.
4If what was stolen is actually found alive in his possession—whether ox or donkey or sheep—he must pay back double.

Exodus 22:2 is part of a series of laws that outline the responsibilities and rights of individuals in cases of theft. This particular verse addresses the situation where a thief is caught in the act of breaking in, emphasizing the legal protections for homeowners who act in defense of their property. The surrounding verses elaborate on restitution and the consequences of theft, highlighting the importance of justice and personal safety in the community.


Cross References

ReferenceText (BSB)
1Job 24:14When daylight is gone, the murderer rises to kill the poor and needy; in the night he is like a thief.
2Job 30:5They were banished from among men, shouted down like thieves,
3Hosea 7:1When I heal Israel, the iniquity of Ephraim will be exposed, as well as the crimes of Samaria. For they practice deceit and thieves break in; bandits raid in the streets.
4Joel 2:9They storm the city; they run along the wall; they climb into houses, entering through windows like thieves.
5Matthew 6:19–20Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal.

The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to

no bloodNumbers 35:27

The Key Word דָּמִֽים, da.Mimgenerated

The Hebrew word דָּם (dam) means 'blood' and refers to the life force within living beings. In this context, it signifies the shedding of blood, particularly in relation to guilt or punishment. The parsing indicates that it is a noun in the masculine plural form, suggesting a collective sense of bloodshed or violence.

This term carries significant weight in biblical law, often associated with life and death situations. Here, it underscores the legal principle that the homeowner is not held responsible for the death of the thief when acting in self-defense.


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 a conditional clause introduced by אִם ('im), meaning 'if', establishing the scenario of a thief being caught. The main action follows, detailing what happens to the thief and the subsequent legal implications for the homeowner.

The finite verb יִמָּצֵ֥א (yi.ma.Tze') governs the structure, with the subject הַגַּנָּ֖ב (ha.ga.Nav) and the actions of being struck and dying following in sequence. This clear structure emphasizes the cause and effect of the situation.


Septuagint Backgroundgenerated

The Septuagint translates דָּמִֽים as ἀνταποθανεῖται, which means 'he will die in return'. This choice reflects a narrowing of the concept, focusing on the act of death rather than the broader implications of bloodshed or guilt.

The Greek rendering indicates an interpretation that emphasizes the consequence of the action rather than the legal nuance present in the Hebrew text.


In plain words — the whole versegenerated

Exodus 22:2 states that if a thief is caught breaking in and is killed, the homeowner is not guilty of bloodshed. This law provides protection for individuals defending their property against theft.


Frequently Asked Questionsgenerated

What does it mean that no one shall be guilty of bloodshed?

It means that the homeowner is not held legally responsible for the death of the thief if they acted in self-defense.

How does this law reflect the value of life?

The law acknowledges the seriousness of taking a life while also recognizing the right to protect one's property.

What are the implications of this law for personal safety?

It emphasizes the importance of self-defense and the legal protections available to individuals in their homes.

Are there other laws in the Bible that address theft?

Yes, there are several laws regarding theft and restitution found throughout the Torah, highlighting the importance of justice and property rights.


Reflection Questionsgenerated

  1. How do I understand the balance between protecting my property and valuing human life?
  2. What does this law teach about justice and self-defense in my own life?
  3. In what ways can I ensure I am acting justly in situations of conflict?
  4. How can I apply the principles of this law to modern issues of theft and property rights?

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Exodus 22:2 itself, not merely on the chapter around it.

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

If a thief be found breaking up,.... An house, in order to steal money, jewels, household goods, c.

Read John Gill on Exodus 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. No JFB commentary on these verses.

Read Robert Jamieson on Exodus 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Ver. 2: Breaking up, to wit, an house, which the Chaldee here adds, and by night, as appears from the next verse. For him, i.e. for the thief, though he be killed by a man in his own defence. Because in that case the thief might be presumed to have a worse design, and the owner of the house could neither expect or have the help of others to secure him from the intended violence, nor guide his blows with that discretion and moderation which in the day-time he might use.

Read Matthew Poole on Exodus 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Exodus 22:2 If a thief be found breaking up, and be smitten that he die, [there shall] no blood [be shed] for him.Ver. 2. If a thief be found.] So, if an adulteress be taken, - as she was in John 8:4, - επαυτοφωρω, in the very act.

Read John Trapp on Exodus 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(2) If a thief be found breaking up.—Rather, breaking in: i.e., making forcible entry into a dwelling-house. Most codes agree with the Mosaic in allowing the inmates of the house to resist such an attempt if made at night, and to shed the blood of the burglar, if necessary. He may be considered as having dissolved the “social compact,” and converted himself from a fellow-citizen into a public enemy. A murderous intent on his part may be suspected.

Read Charles John Ellicott on Exodus 22 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 2. If a thief be found] If a thief was found breaking into a house in the night season, he might be killed; but not if the sun had risen, for then he might be known and taken, and the restitution made which is mentioned in the succeeding verse. So by the law of England it is a burglary to break and enter a house by night; and "anciently the day was accounted to begin only from sunrising, and to end immediately upon sunset: but it is now generally agreed that if there be daylight enough begun or left, either by the light of the sun or twilight, whereby the countenance of a person may reasonably be discerned, it is no burglary; but that this does not extend to moonlight, for then many…

Read AdamClarke on Exodus 22 →
CambridgeThe Cambridge Bible for Schools and Colleges

1–4. Theft of ox or sheep; and burglary.

Read Cambridge on Exodus 22 →
Albert Barnes1798–1870Barnes' Notes on the Bible

If a thief, in breaking into a dwelling in the night, was slain, the person who slew him did not incur the guilt of blood; but if the same occurred in daylight, the slayer was guilty in accordance with Exodus 21:12.

Read Albert Barnes on Exodus 22 →

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 a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed.

WEBWorld English Bible2000

If the thief is found breaking in, and is struck so that he dies, there shall be no guilt of bloodshed for him.

MSBMajority Standard Bible2022

If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed.

NETBNew English Translation2006

“If a thief is caught breaking in and is struck so that he dies, there will be no blood guilt for him.

Tyndale line

KJVKing James Version1611

¶ If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.

ASVAmerican Standard Version1901

If the thief be found breaking in, and be smitten so that he dieth, there shall be no bloodguiltiness for him.

RVARevised Version, American1894

If the thief be found breaking in, and be smitten that he die, there shall be no bloodguiltiness for him.

NWBWebster's Bible1833

If a thief shall be found breaking through, and be smitten that he die, there shall no blood be shed for him.

GNVGeneva Bible1599

If a thiefe bee founde breaking vp, and be smitten that he dye, no blood shall be shed for him.

Strictly literal

DBYDarby Translation1890

If the thief be encountered breaking in, and be smitten so that he die, there shall be no blood-guiltiness for him.

YLTYoung's Literal Translation1862

'If in the breaking through, the thief is found, and he hath been smitten, and hath died, there is no blood for him;

LSVLiteral Standard Version2020

If in the breaking through, the thief is found, and he has been struck and has died, there is no blood for him;

ILTInterlinear Literal Translation2000

(22:1) If a thief be found while breaking in, and be smitten so that he die, there shall no blood be shed for him.

ULBUnlocked Literal Bible2017

If a thief is found breaking in, and if he is struck so that he dies, in that case no guilt for murder will attach to anyone on his account.

From the Latin

DRADouay-Rheims (Challoner)1899

If a thief be found breaking open a house or undermining it, and be wounded so as to die: he that slew him shall not be guilty of blood.

Simplified

FBVFree Bible Version2020

If a thief is discovered breaking into someone's house and is beaten to death, no one shall be guilty of murder.

BBEBible in Basic English1949

If a thief is taken in the act of forcing his way into a house, and his death is caused by a blow, the owner of the house is not responsible for his blood.

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.

clauseclauseאִםifclauseclauseprepositional phrase · prepositionalבַּin.(the)noun phrasebreakingמַּחְתֶּ֛רֶתinverbיִמָּצֵ֥אhe.will.be.foundnoun phrase · subjectהַtheגַּנָּ֖בthiefוְandclauseverbהֻכָּ֣הhe.will.be.struckוָandclauseverbמֵ֑תhe.will.dieclausepredicateאֵ֥יןthere.[will].not.[be]prepositional phrase · prepositionalל֖forוֹhimsubjectדָּמִֽיםblood(s)

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text presents the verse with no variations, while the Samaritan Pentateuch differs by using דם (blood) instead of דָּמִֽים, indicating a singular focus on blood rather than the plural sense of bloodshed. The Dead Sea Scrolls contain partially restored text but align closely with the Masoretic reading.

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

אִם־ בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃

Septuagintthe Greek the translators chose, word by word
בַּמַּחְתֶּ֛רֶתיִמָּצֵ֥אἥλιοςהַגַּנָּ֖בαὐτῷאֵ֥יןἀνταποθανεῖταιל֖וֹμὴ

5 of the 9 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

אם זרחה השׁמשׁ עליו דם לו שׁלם ישׁלם אם אין לו ונמכר בגנבתו

1 word differs from the Masoretic Text: דם (blood)

Dead Sea Scrolls — 2Q3a copy a thousand years older than the Leningrad Codex

[אם] [זרחה] [השמש] עלי׳ו [דמים] [ל׳ו] [שלם] [ישלם] [אם] [אין] [ל׳ו] [לשלם] [ונמכר] [בגנבת׳ו]

nothing on the leather here — 1 partly restored, 13 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 22:2אִםififאִםמַחְתֶּ֫רֶתin breakingin breaking inמַחְתֶּ֫רֶתמָצָאhe will be he will be founמָצָאגַּנָּבthe thiefthe thiefגַּנָּבנָכָהand he willand he will be נָכָהמוּתand he willand he will dieמוּתאַ֫יִןthere notthere notאַ֫יִןוֹfor himfor himוֹדָּם[will be] b[will be] bloodדָּםחָתַרto digto digחָתַרגָּנַבto stealto stealגָּנַבדָּמַםto silenceto silence: staדָּמַםאַ֫יִןwhere?where?אַ֫יִןחֵןfavorfavorחֵןיֵשׁtherethereיֵשׁבָּקַשׁto seekto seekבָּקַשׁדַּיsufficiencsufficiencyדַּימָצָאto findto findמָצָאמַכָּהwoundwoundמַכָּהפְּלִשְׁתִּי(Sea of th(Sea of the) Phפְּלִשְׁתִּירָצַחto murderto murderרָצַחקָבַרto buryto buryקָבַרכְּמוֹlikelikeכְּמוֹזָרַקto scatterto scatterזָרַקנָקִיinnocentinnocentנָקִי
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 22:2

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.

if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
אִם־'im- if H518 Particle
1,070× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Amplified meaning
in the event that, whether
Tyndale gloss
if
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

אִם conj.

hypoth. part. if

Interrog. part.

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

Brown-Driver-Briggs glosses

H518a אִם conj. . hypoth. part. if

. Interrog. part.

H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

Strong's Hebrew Dictionary

518 'im eem

a primitive particle; used very widely as demonstrative, lo!;

interrog., whether?; or conditional, if, although; also Oh

that!, when; hence, as a negative, not:--(and, can-,

doubtless, if, that) (not), + but, either, + except, +

more(-over if, than), neither, nevertheless, nor, oh that, or,

+ save (only, -ing), seeing, since, sith, + surely (no more,

none, not), though, + of a truth, + unless, + verily, when,

whereas, whether, while, + yet.

Translators Brief Hebrew Lexicon

אִם (im) — if.

: if/whether_or/though

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

[כִּי] אם (ki im) — if: except.

1) except if

1a) but if

אִם (im) — if: surely no.

: surely_no

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: surely yes.

: surely_yes

1) if

1a) conditional clauses

1a1) of possible situations

1a2) of impossible situations

1b) oath contexts

1b1) no, not

1c) if...if, whether...or, whether...or...or

1d) when, whenever

1e) since

1f) interrogative particle

1g) but rather

אִם (im) — if: until.

: until/except

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
בַּמַּחְתֶּ֛רֶתba.mach.Te.ret in breaking in H4290 Preposition · noun common feminine singular absolute
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to break in or search secretly, like a burglary. It's used to describe unexpected examinations or invasions.
Tyndale gloss
breaking
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַחְתֶּ֫רֶת (machtereth) refers to a breaking in or burglary. It is derived from the root meaning to break, and can also imply an unexpected examination or secret search. The term is used in contexts related to intrusion or theft.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַחְתֶּ֫רֶת n.m. breaking in, burglary

base

Brown-Driver-Briggs glosses

H4290 מַחְתֶּ֫רֶת breaking in, burglary

Strong's Hebrew Dictionary

4290 machtereth makh-teh'-reth

from 2864; a burglary; figuratively, unexpected

examination:--breaking up, secret search.

see HEBREW for 02864

Translators Brief Hebrew Lexicon

מַחְתֶּ֫רֶת (mach.te.ret) — breaking.

a breaking in, burglary

Morphologythe parsing behind the code
Berean parsing
HRd/Ncfsa — Preposition · noun common feminine singular absolute
HRd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…

if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
יִמָּצֵ֥אyi.ma.Tze' he will be found H4672 Verb · Niphal · imperfect third person masculine singular
455× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Matsa means to find or attain something, whether it is a physical object, a person, or a condition, as seen in various KJV translations.
Tyndale gloss
to find
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָצָא 452 vb. attain to, find

Qal

find

find out

= come upon, light upon

noteworthy phrases

Niph. pass. of Qal, be found

Hiph.

cause to find, attain

cause to light upon, come upon, come

cause to encounter

present unto

base

Brown-Driver-Briggs glosses

H4672 מָצָא attain to, find

Strong's Hebrew Dictionary

4672 matsa' maw-tsaw'

a primitive root; properly, to come forth to, i.e. appear or

exist; transitively, to attain, i.e. find or acquire;

figuratively, to occur, meet or be present:--+ be able,

befall, being, catch, X certainly, (cause to) come (on, to, to

hand), deliver, be enough (cause to) find(-ing, occasion,

out), get (hold upon), X have (here), be here, hit, be left,

light (up-)on, meet (with), X occasion serve, (be) present,

ready, speed, suffice, take hold on.

Translators Brief Hebrew Lexicon

מָצָא (ma.tsa) — to find.

1) to find, attain to

1a) (Qal)

1a1) to find

1a1a) to find, secure, acquire, get (thing sought)

1a1b) to find (what is lost)

1a1c) to meet, encounter

1a1d) to find (a condition)

1a1e) to learn, devise

1a2) to find out

1a2a) to find out

1a2b) to detect

1a2c) to guess

1a3) to come upon, light upon

1a3a) to happen upon, meet, fall in with

1a3b) to hit

1a3c) to befall

1b) (Niphal)

1b1) to be found

1b1a) to be encountered, be lighted upon, be discovered

1b1b) to appear, be recognised

1b1c) to be discovered, be detected

1b1d) to be gained, be secured

1b2) to be, be found

1b2a) to be found in

1b2b) to be in the possession of

1b2c) to be found in (a place), happen to be

1b2d) to be left (after war)

1b2e) to be present

1b2f) to prove to be

1b2g) to be found sufficient, be enough

1c) (Hiphil)

1c1) to cause to find, attain

1c2) to cause to light upon, come upon, come

1c3) to cause to encounter

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVNi3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
הַגַּנָּ֖בha.ga.Nav the thief H1590 Particle · noun common masculine singular absolute
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A thief is someone who takes things that dont belong to them, as seen in the Bible where Jesus teaches about a thief in the night. This word is used to describe people who steal. It appears in various Bible stories.
Tyndale gloss
thief
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

גַּנָּב n.m. thief

base

Brown-Driver-Briggs glosses

H1590 גַּנָּב thief

Strong's Hebrew Dictionary

1590 gannab gaw-nab'

from 1589; a stealer:--thief.

see HEBREW for 01589

Translators Brief Hebrew Lexicon

גַּנָּב (gan.nav) — thief.

thief

Morphologythe parsing behind the code
Berean parsing
HTd/Ncmsa — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.

The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"

if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
וְהֻכָּ֣הve.hu.Kah and he will be struck H5221 Verb · Hophal · 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.
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
Hc/VHq3ms — Verb · Hophal · sequential perfect third person masculine singular
Hc/VHq3ms
if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
וָמֵ֑תva.Met and he will die H4191 Verb · Qal · sequential perfect 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.
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
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singular
Hc/Vqq3ms
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…

if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
אֵ֥ין'ein there not H369 Noun common · masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Amplified meaning
not a single person, no individual
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought

to nothing, as nothing

cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

in circumst. clauses

with inf. and ל׳, it is not to …

with prefixes

base

Brown-Driver-Briggs glosses

H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing

. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not

. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not

. in circumst. clauses

. with inf. and ל׳, it is not to …

. with prefixes

Strong's Hebrew Dictionary

369 'ayin ah'-yin

as if from a primitive root meaning to be nothing or not

exist; a non-entity; generally used as a negative

particle:--else, except, fail, (father-)less, be gone,

in(-curable), neither, never, no (where), none, nor, (any,

thing), not, nothing, to nought, past, un(-searchable),

well-nigh, without. Compare 370.

see HEBREW for 0370

Translators Brief Hebrew Lexicon

אַ֫יִן (a.yin) — nothing.

1) nothing, not, nought n

1a) nothing, nought neg

1b) not

1c) to have not (of possession) adv

1d) without w/prep

1e) for lack of

Morphologythe parsing behind the code
Berean parsing
Part — Noun common · masculine singular construct
HNcmsc
if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
ל֖וֹlo for him H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3ms — Preposition · suffix
HRd/Sp3ms
if in breaking in he will be found the thief and he will be struck and he will die there not for him [will be] blood
דָּמִֽים׃da.Mim [will be] blood H1818 Noun common · masculine plural absolute
360× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Amplified meaning
responsible, liable, shedding blood, taking a life
Tyndale gloss
blood
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּם 300 n.m. blood

blood of man or animal

usually blood become visible

blood used with religious significance

fig. of wine

base

Brown-Driver-Briggs glosses

H1818 דָּם blood

Strong's Hebrew Dictionary

1818 dam dawm

from 1826 (compare 119); blood (as that which when shed

causes death) of man or an animal; by analogy, the juice of

the grape; figuratively (especially in the plural) bloodshed

(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +

innocent.

see HEBREW for 01826

see HEBREW for 0119

Translators Brief Hebrew Lexicon

דָּם (dam) — blood.

1) blood

1a) of wine (fig.)

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).

1. Primitive Ideas:

Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…

Easton's Bible Dictionary

Blood

(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).

(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…

Smith's Bible Dictionary

To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)

American Tract Society Bible Dictionary

The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…

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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