Numbers 35:22 — Word Study
WLCוְאִם־ בְּפֶ֥תַע בְּלֹא־ אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־ הִשְׁלִ֥יךְ עָלָ֛יו כָּל־ כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃
BSABut if anyoneʼim pushes a personHâdaph■ [thrusts, drives] suddenlypethaʻ [in an instant, without warning] withoutlôʼ [lacking] hostilityʼêybâh [enmity, hatred] orʼôw throwsshâlak■ [casts, hurls] ankôl objectkᵉlîy [article, utensil] at himʻal unintentionallylôʼ [without lying in wait, by accident]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| בְּפֶ֥תַע | in an instant | Preposition, noun common masculine singular absolute |
| בְּלֹא־ | with not | Preposition, particle |
| אֵיבָ֖ה | enmity | Noun common, feminine singular absolute |
| הֲדָפ֑וֹ | he pushed him | Verb qal perfect third person masculine singular, suffix |
| אוֹ־ | or | Conjunction |
| הִשְׁלִ֥יךְ | he threw | Verb, Hiphil, perfect third person masculine singular |
| עָלָ֛יו | on him | Preposition, suffix |
| כָּל־ | any | Noun common, masculine singular construct |
| כְּלִ֖י | weapon | Noun common, masculine singular absolute |
| בְּלֹ֥א | with not | Preposition, particle |
| צְדִיָּֽה׃ | lying in wait | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if anyone pushes a person suddenly, without hostility, or throws an object at him unintentionally, |
| KJV | But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, |
| ASV | But if he thrust him suddenly without enmity, or hurled upon him anything without lying in wait, |
| YLT | 'And if, in an instant, without enmity, he hath thrust him through, or hath cast at him any instrument, without lying in wait; |
| WEB | “‘But if he shoved him suddenly without hostility, or hurled on him anything without lying in wait, |
| BBE | But if a man has given a wound to another suddenly and not in hate, or without design has sent something against him, |
Where they part company is אֵיבָ֖ה — see How Translations Differ.
The structure contains a main clause with two subordinate clauses that clarify the conditions under which the actions occur.





6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbשָׁלַךְ
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 35:22
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 Regarding Unintentional Harmgenerated
Numbers 35:22 provides a legal framework for situations where harm occurs without malice. It emphasizes the importance of intent in determining guilt and the appropriate response to actions that result in injury or death. This verse is part of a larger discussion on cities of refuge and the protection of those who commit unintentional harm, as seen in Numbers 35:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 35:11 | designate cities to serve as your cities of refuge, so that a person who kills someone unintentionally may flee there. |
| 2 | Exodus 21:13 | If, however, he did not lie in wait, but God allowed it to happen, then I will appoint for you a place where he may flee. |
| 3 | Deuteronomy 19:5 | If he goes into the forest with his neighbor to cut timber and swings his axe to chop down a tree, but the blade flies off the handle and strikes and kills his neighbor, he may flee to one of these cities to save his life. |
| 4 | 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 — 4 references, hung on the phrase they belong to
The Key Word — אֵיבָ֖ה, 'ei.Vahgenerated
The word אֵיבָ֖ה ('ei.Vah) translates as 'enmity' or 'hostility'. It is a feminine noun that signifies a lack of friendship or animosity between individuals. This word is crucial in this verse as it establishes the absence of malice when describing the actions that lead to unintentional harm.
In this context, the absence of אֵיבָ֖ה indicates that the act of pushing or throwing was not done with intent to harm, which is significant for the legal implications that follow. The parsing as a common noun emphasizes its role in defining the conditions under which the actions are judged.
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 main verb הֲדָפ֑וֹ (he pushed him) governs the sentence, while two clauses describe the conditions under which this action occurs: one clause specifies the suddenness of the action and the other the absence of hostility. This structure highlights the legal distinctions made in the verse.
The sentence is built around the actions of pushing and throwing, with prepositional phrases clarifying the circumstances. The word order emphasizes the conditions of the actions, indicating that the absence of hostility is a key factor in the legal evaluation.
Septuagint Backgroundgenerated
In the Septuagint, אֵיבָ֖ה is rendered as ἔξθραν, which carries the meaning of enmity or hostility. This choice reflects a direct correspondence to the Hebrew term, maintaining the focus on the lack of malice in the described actions.
The translation choice reinforces the legal implications of the verse, as it emphasizes the necessity of intent in determining the nature of the actions taken.
In plain words — the whole versegenerated
Numbers 35:22 explains that if someone pushes another person suddenly and without hostility, or throws something at them by accident, the situation is treated differently than if there was intent to harm. This shows the importance of intent in determining guilt.
Frequently Asked Questionsgenerated
Acting without hostility means that the person did not intend to harm or hurt someone else; their actions were unplanned and not driven by anger or malice.
Intent is crucial because it determines whether the action is considered a crime or an accident, affecting the legal consequences for the person involved.
This verse reflects modern legal principles that differentiate between intentional and unintentional actions, which is fundamental in many legal systems today.
This law emphasizes the need for caution and awareness of one's actions to prevent unintentional harm to others, promoting community safety.
Reflection Questionsgenerated
- How can understanding the concept of intent change the way we view conflicts in our lives?
- In what situations have I acted without hostility, and how could that have been perceived differently?
- What steps can I take to ensure my actions do not unintentionally harm others?
- How does this principle of unintentional harm apply to our interactions in daily life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 35:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if he thrust him suddenly, without enmity,.... Push him from a precipice, before he is aware, without any malicious design against his life, but merely through accident: or have cast upon him
Read John Gill on Numbers 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, But if he thrust him suddenly without enmity ... Under the excitement of a sudden provocation or
Read Robert Jamieson on Numbers 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuddenly; through sudden passion or provocation. Or, by chance, or unawares.
Read Matthew Poole on Numbers 35 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22, 23) But if he thrust him suddenly . . . —See Deuteronomy 19:4-5, where the meaning of the law is illustrated.
Read Charles John Ellicott 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 35:22-28.Human life is so sacred that it must be hedged about by all possible safeguards.
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
But if anyone pushes a person suddenly, without hostility, or throws an object at him unintentionally,
“‘But if he shoved him suddenly without hostility, or hurled on him anything without lying in wait,
But if anyone pushes a person suddenly, without hostility, or throws an object at him unintentionally,
“But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,
Tyndale line
But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait,
But if he thrust him suddenly without enmity, or hurled upon him anything without lying in wait,
But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait,
But if he shall thrust him suddenly without enmity, or shall have cast upon him any thing without laying in wait,
But if he pusshed him vnaduisedly, and not of hatred, or cast vpon him any thing, without laying of waite,
Strictly literal
But if he have thrust at him suddenly without enmity, or have cast upon him anything unintentionally,
'And if, in an instant, without enmity, he hath thrust him through, or hath cast at him any instrument, without lying in wait;
And if, in an instant, without enmity, he has pushed him, or has cast any instrument at him without lying in wait,
But if he have pushed against him accidentally without enmity, or have cast upon him any thing without lying in wait,
But if an accused man suddenly hits a victim without premeditated hate or throws something that hits the victim without lying in wait
From the Latin
But if by chance medley, and without hatred,
Simplified
But if anyone knocks someone else down without meaning to and without hating them, or throws something at them not meaning to hurt them,
But if a man has given a wound to another suddenly and not in hate, or without design has sent something against 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 is supported by the Septuagint, which matches word-for-word, indicating a consistent understanding of the verse. The Samaritan Pentateuch differs slightly with the word הדיפו (push) instead of הֲדָף, but the overall meaning remains intact. The Dead Sea Scrolls also reflect similar language, although some words are partially restored.
וְאִם־ בְּפֶ֥תַע בְּלֹא־ אֵיבָ֖ה הֲדָפ֑וֹ אוֹ־ הִשְׁלִ֥יךְ עָלָ֛יו כָּל־ כְּלִ֖י בְּלֹ֥א צְדִיָּֽה׃
12 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.
ואם בפתע בלא איבה הדיפו או השׁליך עליו כל כלי בלא צדיה
1 word differs from the Masoretic Text: הדיפו (push)
[ואם] [בפתע] [בלוא] איבה הדפ׳ו או השליך [עלי׳ו] [כול] [כלי] [בלוא] צדיה
4 words on the leather — 1 partly restored, 7 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 35:22
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.
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.
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
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
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.
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
Conj | Conj — Conjunction · particleHC/Tc
פֶּתַע (petha`) refers to suddenness or an instant, derived from an unused root meaning to open the eyes. It conveys the idea of something happening quickly or unexpectedly. The entries consistently emphasize this notion of suddenness without notable disagreement among the lexicons.
פֶּתַע subst. suddenness (√ unknown)
base
H6621 פֶּתַע suddenness
6621 petha` peh'-thah
from an unused root meaning to open (the eyes); a wink, i.e.
moment (compare 6597) (used only (with or without preposition)
adverbially, quickly or unexpectedly):--at an instant,
suddenly, X very.
see HEBREW for 06597
פֶּתַע (pe.ta) — suddenness.
suddenness, in an instant
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
אֵיבָה ('eybah) means enmity or hostility, derived from the root word associated with hatred. The entries consistently emphasize its meaning as a form of animosity, with no significant disagreement among lexicons.
אֵיבָה n.f. enmity
base
H342 אֵיבָה enmity
342 'eybah ay-baw'
from 340; hostility:--emnity, hatred.
see HEBREW for 0340
אֵיבָה (e.vah) — enmity.
enmity, hatred
N-fs — Noun common · feminine singular absoluteHNcfsa
en'-mi-ti ('ebhah; echthra):
"Enmity" (hate) occurs as the translation of 'ebhah in Ge 3:15, "I will put enmity between thee and the woman, and between thy seed and her seed," and in Nu 35:21,22, where the absence of enmity on the part of the man-slayer modifies the judgment to be passed on him.
In the New Testament "enmity" is the translation of echthra: Lu 23:12; Ro 8:7, "The mind of the flesh is enmity against God." Jas 4:4, "The friendship of the world is enmity with God" (because "the world" is preferred to God); in Eph 2:15,16, Christ is said to have "abolished in…
Enmity
Deep-rooted hatred. “I will put enmity between thee and the woman, between thy seed and her seed” (Gen. 3:15). The friendship of the world is “enmity with God” (James 4:4; 1 John 2:15, 16). The “carnal mind” is “enmity against God” (Rom. 8:7). By the abrogation of the Mosaic institutes the “enmity” between Jew and Gentile is removed. They are reconciled, are “made one” (Eph. 2:15, 16).
הָדַף (Hadaph) is a Hebrew verb meaning to thrust, push, or drive away. It encompasses actions like casting out or expelling, and can also imply deposing someone. The entries consistently highlight its use in the context of physical force or removal.
[הָדַף] vb. thrust, push, drive
Qal
thrust, push
thrust out, drive out
= depose
base
H1920 [הָדַף] thrust, push, drive
1920 Hadaph haw-daf'
a prim root; to push away or down:--cast away (out), drive,
expel, thrust (away).
הָדַף (ha.daph) — to thrust.
1) to thrust, push, drive, cast away, cast out, expel, thrust away
1a) (Qal)
1a1) to thrust, push
1a2) to drive out, thrust out
1a3) to depose
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHRd/Sp3ms
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 constructHNcmsc
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
N-ms — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
צְדִיָּה (tsdiyah) refers to the concept of ambush or lying in wait. It is derived from the root word for design and is associated with the idea of being in a hidden position to surprise or attack. The entries consistently emphasize this meaning without significant disagreement.
צְדִיָּה n.f. lying-in-wait
base
H6660 צְדִיָּה
6660 tsdiyah tsed-ee-yaw'
from 6658; design (compare 6656):--lying in wait.
see HEBREW for 06658
see HEBREW for 06656
צְדִיָּה (tse.diy.yah) — ambush.
lying in wait, ambushing
HNcfsa — Noun common · feminine singular absoluteHNcfsa
wat:
1. The Substantive:
The word is used in the Old Testament both as a substantive add as a verb. In the New Testament it appears as a verb only. 'erebh, ma'arabh, mean a concealed hiding-place for purposes of sudden attack, an ambuscade.
(1) "Lie in wait": "Abimelech rose up .... from lying in wait" (Jud 9:35 the King James Version); "When they .... abide in the covert to lie in wait" (Job 38:40).
