Numbers 35:19 — Word Study
WLCגֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־ הָרֹצֵ֑חַ בְּפִגְעוֹ־ ב֖וֹ ה֥וּא יְמִיתֶֽנּוּ׃
BSAThe avengergâʼal [kinsman, redeemer] of blooddâm [life] {is to put} the murdererrâtsach [one who takes life, killer] to deathmûwth▸ when he findspâgaʻ [meets, encounters] ◂hehûwʼ is to kill himmûwth▸ [slay, execute]
| Greek | English | Parsing |
|---|---|---|
| גֹּאֵ֣ל | [the] avenger of | Verb, Qal, participle (active) masculine singular common |
| הַדָּ֔ם | blood | Particle, noun common masculine singular absolute |
| ה֥וּא | he | Pronoun |
| יָמִ֖ית | he will put to death | Verb, Hiphil, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| הָרֹצֵ֑חַ | the killer | Particle, verb qal participle (active) masculine singular |
| בְּפִגְעוֹ־ | when meets he | Preposition, verb qal infinitive construct common, suffix |
| ב֖וֹ | him | Preposition, suffix |
| ה֥וּא | he | Pronoun |
| יְמִיתֶֽנּוּ׃ | he will put to death him | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The avenger of blood is to put the murderer to death; when he finds him, he is to kill him. |
| KJV | The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. |
| ASV | The avenger of blood shall himself put the murderer to death: when he meeteth him, he shall put him to death. |
| YLT | 'The redeemer of blood himself doth put the murderer to death; in his coming against him he doth put him to death. |
| WEB | The avenger of blood shall himself put the murderer to death. When he meets him, he shall put him to death. |
| BBE | He whose right it is to give punishment for blood, may himself put to death the taker of life when he comes face to face with him. |
Where they part company is in the rendering of יָמִ֖ית — see How Translations Differ.
The sentence has a main clause followed by a conditional phrase and a verb phrase, indicating the sequence of actions required by the avenger.





6 commentators on this verse
Gill, Jamieson, Poole, AdamClarke & more — read them ›
clause
subjectהוּא
verbגָּאַל
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 35:19
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 Murder and Avenging Bloodgenerated
Numbers 35:19 is part of a broader set of laws concerning murder and the responsibilities of the avenger of blood. This instruction emphasizes the seriousness of murder and the need for justice within the community. It highlights the role of the avenger as a protector of familial honor and life, ensuring that justice is served when a murder occurs. The surrounding verses detail various scenarios of murder and the consequences that follow, establishing a legal framework for the Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 35:12–21 | You are to have these cities as a refuge from the avenger, so that the manslayer will not die until he stands trial before the assembly. |
| 2 | Deuteronomy 19:6–12 | Otherwise, the avenger of blood might pursue the manslayer in a rage, overtake him if the distance is great, and strike him dead though he did not deserve to die, since he did not intend any harm. |
| 3 | Joshua 20:3–5 | so that anyone who kills another unintentionally or accidentally may flee there. These will be your refuge from the avenger of blood. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — גֹּאֵ֣ל, go.'Elgenerated
The word גֹּאֵל (go'el) is a participle derived from the root גָּאַל (ga'al), which means to redeem. In this context, it refers to the avenger of blood, a kinsman who has the duty to seek justice for a murdered relative. The concept of redemption here extends beyond mere vengeance; it involves restoring justice and balance within the community.
This word carries significant weight in Hebrew culture, as it embodies the responsibility of family members to protect one another's lives and honor. The avenger acts not only out of personal grievance but also fulfills a communal obligation to uphold the law and maintain social order.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term avenger of blood.
Sentence Structuregenerated
The finite verb יָמִ֖ית (ya.mit), meaning 'he will put to death,' governs the verse. It is supported by the subject ה֥וּא (hu') and a series of phrases that detail the actions to be taken by the avenger.
The structure of the sentence emphasizes the sequence of actions: the avenger first finds the murderer and then executes him, highlighting the urgency and seriousness of the avenger's duty.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term גֹּאֵל is rendered as ἀποκτενεῖ (apoktene), meaning 'he will kill.' This choice narrows the focus to the act of killing rather than the broader responsibilities of redemption, which may reflect a different interpretive emphasis in the Greek tradition.
The use of αἷμα (haima) for הַדָּ֔ם indicates a strong connection between blood and life, reinforcing the gravity of the act of murder and its implications.
In plain words — the whole versegenerated
Numbers 35:19 states that the avenger of blood must put the murderer to death when he finds him. This verse is part of laws that establish how justice should be administered in cases of murder, emphasizing the importance of avenging the life taken.
Frequently Asked Questionsgenerated
It means that the kinsman has the responsibility to ensure justice is served by putting the murderer to death, reflecting the seriousness of taking a life.
Blood symbolizes life in the Bible, and the avenger's role is to restore justice by avenging the life that was taken.
This law emphasizes the importance of familial responsibility and the need for justice to maintain social order and protect the community's integrity.
The failure to act could lead to a breakdown of justice and order within the community, potentially allowing the murderer to escape accountability.
Reflection Questionsgenerated
- How can understanding the role of the avenger of blood influence our view of justice today?
- In what ways can we take responsibility for protecting our community and standing up for justice?
- What parallels can we draw between the concept of avenging blood in this verse and modern legal systems?
- How does this verse challenge us to think about the value of life and the consequences of our actions?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 35:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe revenger of blood himself shall slay the murderer,.... Not only shall have power to do it, but, as it seems, should be obliged to do it; be the executioner of the murderer; but not before his
Read John Gill on Numbers 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.
Read Robert Jamieson on Numbers 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither, 1. By himself, as the following words show: so it is only a permission, that he may do it without offence to God or danger to himself. Or, 2. By the magistrate, from whom he shall demand justice: so it is a command, as may appear by comparing this with ,13.
Read Matthew Poole on Numbers 35 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The revenger of blood] גאל הדם goel haddam, the redeemer of blood; the next in blood to him who was slain. See on the preceding verse.
Read AdamClarke on Numbers 35 →
CambridgeThe Cambridge Bible for Schools and Colleges9–34. The ‘Cities of Refuge,’ and the Law relating to homicide In Numbers 35:9-15 the appointment of the six cities and their purpose are prescribed; Numbers 35:16-23 contain specimen cases distinguishing deliberate murder from accidental homicide; Numbers 35:24-28 provide the legal procedure; Numbers 35:29-34 form a conclusion. The section presents the latest development in the O.T. of the Law of Asylum. In early days an appointed place was provided, to which the manslayer might flee, i.e. an altar, which would be within easy reach of every town; cf. 1 Kings 1:50; 1 Kings 2:28. In D (Deuteronomy 19:1-10), when only one altar was permitted, at the national sanctuary at Jerusalem, which…
Read Cambridge on Numbers 35 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE , Numbers 35:16-21. 16-21. If any person has struck another with an instrument of iron, as an axe or hammer, or with a stone, literally, a stone of the hand, that is, large enough to fill the
Read Daniel Denison Whedon on Numbers 35 →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
The avenger of blood is to put the murderer to death; when he finds him, he is to kill him.
The avenger of blood shall himself put the murderer to death. When he meets him, he shall put him to death.
The avenger of blood is to put the murderer to death; when he finds him, he is to kill him.
The avenger of blood himself must kill the murderer; when he meets him, he must kill him.
Tyndale line
The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.
The avenger of blood shall himself put the murderer to death: when he meeteth him, he shall put him to death.
The avenger of blood shall himself put the manslayer to death: when he meeteth him, he shall put him to death.
The avenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.
The reuenger of the blood himselfe shall slay the murtherer: when he meeteth him, he shall slay him.
Strictly literal
the avenger of blood, he shall put the murderer to death; when he meeteth him, he shall put him to death.
'The redeemer of blood himself doth put the murderer to death; in his coming against him he doth put him to death.
The redeemer of blood puts the murderer to death himself; in his coming against him he puts him to death.
The avenger of the blood himself shall slay the murderer; when he meeteth him, shall he slay him.
The avenger of blood may put the murderer to death. When he meets him, the avenger of blood must put him to death.
From the Latin
The kinsman of him that was slain, shall kill the murderer: as soon as he apprehendeth him, he shall kill him.
Simplified
The avenger is to execute the murderer. When he finds the murderer, he is to kill him.
He whose right it is to give punishment for blood, may himself put to death the taker of life when he comes face to face with him.
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 states, "גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־ הָרֹצֵ֑חַ בְּפִגְעוֹ־ ב֖וֹ ה֥וּא יְמִיתֶֽנּוּ," which translates to, "The avenger of blood is to put the murderer to death; when he finds him, he is to kill him." The Samaritan Pentateuch agrees with the Masoretic Text here, word for word. The Septuagint has a different word order and its own articles, but 7 of the 10 words match the Masoretic Text. The Dead Sea Scrolls (4Q27) contain fragments that include 1 word on the leather and 1 word partly restored, with 8 words supplied entirely by an editor, but the preserved text aligns with the general meaning of the Masoretic Text. Overall, the Samaritan Pentateuch and the Dead Sea Scrolls support the Masoretic Text, while the Septuagint shows some differences in wording and structure but retains a similar message.
גֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־ הָרֹצֵ֑חַ בְּפִגְעוֹ־ ב֖וֹ ה֥וּא יְמִיתֶֽנּוּ׃
7 of the 10 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.
גאל הדם הוא ימית את הרצח בפגעו בו הוא ימיתנו
Agrees with the Masoretic Text here, word for word.
[גואל] [הדם] [הואה] [ימית] [את] [הרוצח] [בפוגע׳ו] [ב׳ו] הוא ימית׳נו
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 35:19
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.
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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…
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.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
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
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
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…
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)
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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
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
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
פָּגַע (paga`) is a Hebrew verb meaning to meet or encounter, which can occur in various contexts such as kindness, hostility, or requests. It is built from a primitive root and includes nuances like making intercession or striking a boundary. The word appears in different forms, including Qal and Hiphil, indicating both simple and causative actions.
פָּגַע vb. meet, encounter, reach
Qal
meet, light upon
meet, with kindness
encounter with hostility, fall upon
encounter with request, entreat
strike, touch, of boundary
Hiph.
cause to light upon
cause one (acc.) to entreat
make entreaty; more gen. interpose
encounter with request, entreat
make attack
base
H6293 פָּגַע meet, encounter, reach .. meet, light upon
. meet, with kindness
. encounter with hostility, fall upon
. encounter with request, entreat
. strike, touch, of boundary
. . cause to light upon
. cause one (acc.) to entreat
. make entreaty; more gen. interpose
. encounter with request, entreat
. make attack
6293 paga` paw-gah'
a primitive root; to impinge, by accident or violence, or
(figuratively) by importunity:--come (betwixt), cause to
entreat, fall (upon), make intercession, intercessor, intreat,
lay, light (upon), meet (together), pray, reach, run.
פָּגַע (pa.ga) — to fall on.
1) to encounter, meet, reach, entreat, make intercession
1a) (Qal)
1a1) to meet, light upon, join
1a2) to meet (of kindness)
1a3) to encounter, fall upon (of hostility)
1a4) to encounter, entreat (of request)
1a5) to strike, touch (of boundary)
1b) (Hiphil)
1b1) to cause to light upon
1b2) to cause to entreat
1b3) to make entreaty, interpose
1b4) to make attack
1b5) to reach the mark
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
