Numbers 31:17 — Word Study
WLCוְעַתָּ֕ה הִרְג֥וּ כָל־ זָכָ֖ר בַּטָּ֑ף וְכָל־ אִשָּׁ֗ה יֹדַ֥עַת אִ֛ישׁ לְמִשְׁכַּ֥ב זָכָ֖ר הֲרֹֽגוּ׃
BSASo nowʻattâh [at this time, as commanded] killhârag [slay with intent, destroy] allkôl [every single one] the boyszâkâr [male children, infants] as well ashârag everykôl womanʼishshâh [female, wife] who has had relations withyâdaʻ [known intimately, been with, carnal knowledge, lying with] a manzâkâr [male, husband]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֕ה | and therefore | Conjunction, adverb |
| הִרְג֥וּ | kill | Verb, Qal, imperative second person masculine plural |
| כָל־ | every | Noun common, masculine singular absolute |
| זָכָ֖ר | male | Adj |
| בַּטָּ֑ף | among the little one[s] | Preposition, noun common masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| אִשָּׁ֗ה | woman | Noun common, feminine singular absolute |
| יֹדַ֥עַת | [who has] known | Verb, Qal, participle (active) feminine singular |
| אִ֛ישׁ | a man | Noun common, masculine singular absolute |
| לְמִשְׁכַּ֥ב | to [the] lying of | Preposition, noun common masculine singular construct |
| זָכָ֖ר | a male | Adj |
| הֲרֹֽגוּ׃ | kill | Verb, Qal, imperative second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So now, kill all the boys, as well as every woman who has had relations with a man, |
| KJV | Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. |
| ASV | Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. |
| YLT | 'And now, slay ye every male among the infants, yea, every woman known of man by the lying of a male ye have slain; |
| WEB | Now therefore kill every male among the little ones, and kill every woman who has known man by lying with him. |
| BBE | So now put every male child to death, and every woman who has had sex relations with a man. |
Where they part company is זָכָ֖ר — see How Translations Differ.
The sentence is structured around a main command followed by a clarifying clause, indicating the scope of the command.
6 commentators on this verse
Gill, Jamieson, Poole, AdamClarke & more — read them ›
clause
verbהָרַג
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 — Numbers 31:17
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 — The Command to Killgenerated
Numbers 31:17 provides a directive from Moses to the Israelites after their victory over Midian, instructing them to eliminate all male children and women who have had relations with men. This command reflects the severe measures taken against those perceived as threats to Israel's purity and covenantal faithfulness, as seen in the context of the preceding verses where the Israelites are warned about the influence of foreign women.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 21:11–12 | This is what you are to do: Devote to destruction every male, as well as every female who has had relations with a man.” |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — הִרְג֥וּ, hir.GUgenerated
The verb הָרַג (harag) means to kill or slay, often implying intent and violence. It is used in various contexts, including warfare and divine judgment. In this verse, it is in the imperative form, indicating a direct command to the Israelites to carry out the action.
This word encompasses a range of meanings, from murder to destruction, and is frequently used in the context of military actions throughout the Old Testament.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'kill all the boys, as well as every woman who has had relations with a man.' The translations generally agree on the meaning of the command.
However, where they differ is in the rendering of זָכָ֖ר. The ASV, KJV, and others translate it as male, while the YLT and LSV opt for infants.
Sentence Structuregenerated
The main verb הִרְג֥וּ (kill) governs the entire command. It is followed by a noun phrase indicating the objects of the command, which are the boys and women.
The structure emphasizes the imperative nature of the command, with clear instructions about who is to be killed and the conditions surrounding that action.
Septuagint Backgroundgenerated
The Septuagint translates הִרְג֥וּ as ἀποκτείνατε (apokteínate), which also means to kill or slay. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the imperative tone of the command.
The translation captures the urgency and severity of the directive given to the Israelites.
In plain words — the whole versegenerated
Numbers 31:17 records Moses instructing the Israelites to kill all male children and women who have been intimate with men after their victory over Midian. This command highlights the severe measures taken to protect the Israelite community from potential influences.
Frequently Asked Questionsgenerated
This command was given to prevent the Israelite community from being led astray by foreign influences, as seen in the context of the previous verses.
The word 'kill' indicates a direct and forceful command, reflecting the seriousness of the situation and the need for decisive action.
In ancient warfare, such commands were not uncommon, as communities sought to eliminate threats to their survival and purity.
While the command reflects a specific historical and cultural context, it raises questions about the nature of divine commands and their implications for moral and ethical behavior.
Reflection Questionsgenerated
- What does this command reveal about the values and priorities of the Israelite community?
- How can we understand the implications of such commands in the context of divine justice?
- In what ways do modern interpretations of these texts differ from their original intent?
- How can we apply lessons from this passage to our understanding of community and influence?
The early church on this verse — how the Fathers read it
The commentary from Richard Challoner discusses the implications of the command regarding women and children in warfare, noting the divine directive in this specific case.
Of the children: Women and children, ordinarily speaking, were not to be killed in war, Deut. 20. 14. But the great Lord of life and death was pleased to order it otherwise in the present case,Early Church Fathers on Numbers 31 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 31:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore kill every male among the little ones,.... Which they had taken and brought captives, Numbers 31:9 and kill every woman that hath known man by lying with him; who might be such, at
Read John Gill on Numbers 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses said unto them, Have ye saved all the women alive? No JFB commentary on these verses.
Read Robert Jamieson on Numbers 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAmong the little ones, which they were forbidden to do to other people, , except the Canaanites, to whom this people had equalled themselves by their horrid crimes; and therefore it is not strange, nor unjust, that God, the supreme Lord of all men’ s lives, who as he gives them, so may take them away when he pleaseth, did equal them in the punishment. Every woman that hath known man; partly for punishment, because the guilt was general, and though some of them only did prostitute themselves to the Israelites, yet the rest made themselves accessory by their consent, or concurrence, or approbation; and partly for prevention of the like mischief from such an adulterous generation.
Read Matthew Poole on Numbers 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Kill every male among the little ones] For this action I account simply on the principle that God, who is the author and supporter of life, has a right to dispose of it when and how he thinks proper; and the Judge of all the earth can do nothing but what is right. Of the women killed on this occasion it may be safely said, their lives were forfeited by their personal transgressions; and yet even in this case there can be little doubt that God showed mercy to their souls. The little ones were safely lodged; they were taken to heaven and saved from the evil to come.
Read AdamClarke on Numbers 31 →CambridgeThe Cambridge Bible for Schools and Colleges1–18. The utter destruction of every Midianite, with the exception of the virgins who are to be kept as spoil.
Read Cambridge on Numbers 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The little ones — The object of the command to kill every male was to exterminate the whole nation, the cup of whose iniquity was full. For the righteousness of the mode see Joshua 6:21, note.
Read Daniel Denison Whedon on Numbers 31 →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
So now, kill all the boys, as well as every woman who has had relations with a man,
Now therefore kill every male among the little ones, and kill every woman who has known man by lying with him.
So now, kill all the boys, as well as every woman who has had relations with a man,
Now therefore kill every boy, and kill every woman who has had sexual intercourse with a man.
Tyndale line
Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him.
Now therefore, slay all the males among the children, and kill all the women that haue knowen man by carnall copulation.
Strictly literal
And now slay every male among the little ones, and slay every woman that hath known man by lying with him,
'And now, slay ye every male among the infants, yea, every woman known of man by the lying of a male ye have slain;
And now, slay every male among the infants, indeed, slay every woman knowing a man by the lying of a male;
And now kill ye every male among the little ones, and every woman that hath known man by lying with him shall ye kill.
Now then, kill every male among the little ones, and kill every woman who has ever slept with a man.
From the Latin
Therefore kill all that are of the male sex, even of the children: and put to death the women, that have carnally known men.
Simplified
So go and kill all the boys, and every woman who has slept with a man.
So now put every male child to death, and every woman who has had sex relations with a man.
Word by word, the decisions they made
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 Samaritan Pentateuch agree word for word on this verse. The Septuagint, while closely aligned, presents the words in its own order, but the meanings remain consistent across these texts.
וְעַתָּ֕ה הִרְג֥וּ כָל־ זָכָ֖ר בַּטָּ֑ף וְכָל־ אִשָּׁ֗ה יֹדַ֥עַת אִ֛ישׁ לְמִשְׁכַּ֥ב זָכָ֖ר הֲרֹֽגוּ׃
11 of the 12 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.
ועתה הרגו כל זכר בטף וכל אשׁה ידעת אישׁ למשׁכב זכר הרגו
Agrees with the Masoretic Text here, word for word.
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 Numbers 31:17
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
טַף (taph) refers to children, particularly in a collective sense. It is derived from a root that suggests a quick, tripping gait, often associated with young ones. The term is primarily used in the singular to denote families or little children.
טַף 42 n.m. coll. children (as going with quick, tripping steps)
base
H2945 טַף
2945 taph taf
from 2952 (perhaps referring to the tripping gait of
children); a family (mostly used collectively in the
singular):--(little) children (ones), families.
see HEBREW for 02952
טַף (taph) — child.
children, little children, little ones
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מִשְׁכָּב (mishkab) refers to a place of lying down, such as a bed or couch, and can also denote the act of lying, including sexual intercourse. It is derived from the root meaning to lie down. The term encompasses both literal and figurative uses, including references to sleep and bedrooms.
מִשְׁכָּב 46 n.m. place of lying, couch; act of lying
base
H4904 מִשְׁכָּב place of lying, couch; act of lying
4904 mishkab mish-kawb'
from 7901; a bed (figuratively, a bier); abstractly, sleep;
by euphemism, carnal intercourse:--bed((-chamber)), couch,
lieth (lying) with.
see HEBREW for 07901
מִשְׁכָּב (mish.kav) — bed.
1) a lying down, couch, bier, act of lying
1a) couch, bed
1b) act of lying, lying down or sleeping room, bedroom
1c) lying down (for sexual contact)
Aramaic equivalent: mish.kav (מִשְׁכַּב "bed" H4903)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp