Proverbs 15:10 — Word Study
WLCמוּסָ֣ר רָ֭ע לְעֹזֵ֣ב אֹ֑רַח שׂוֹנֵ֖א תוֹכַ֣חַת יָמֽוּת׃
BSADisciplinemûwçâr [correction, chastisement] is harshraʻ [grievous, bitter] for him who leavesʻâzab [forsakes, abandons] the pathʼôrach [way, journey] he who hatessânêʼ [intensely dislikes, rejects] correctiontôwkêchâh [rebuke, reproof] will diemûwth▸ [perish, succumb to death]
| Greek | English | Parsing |
|---|---|---|
| מוּסָ֣ר | discipline | Noun common, masculine singular absolute |
| רָ֭ע | bad | Adj |
| לְעֹזֵ֣ב | [is] for [one who] forsakes | Preposition, verb qal participle (active) masculine singular common |
| אֹ֑רַח | [the] path | Noun common, masculine singular absolute |
| שׂוֹנֵ֖א | [one who] hates | Verb, Qal, participle (active) masculine singular |
| תוֹכַ֣חַת | correction | Noun common, feminine singular absolute |
| יָמֽוּת׃ | he will die | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Discipline is harsh for him who leaves the path; he who hates correction will die. |
| KJV | Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die. |
| ASV | There is grievous correction for him that forsaketh the way; And he that hateth reproof shall die. |
| YLT | Chastisement [is] grievous to him who is forsaking the path, Whoso is hating reproof dieth. |
| WEB | There is stern discipline for one who forsakes the way. Whoever hates reproof shall die. |
| BBE | There is bitter punishment for him who is turned from the way; and death will be the fate of the hater of teaching. |
Where they part company is רָ֭ע — see How Translations Differ.
The sentence is structured around a main clause with a consequence that follows, highlighting the relationship between actions and outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 — Proverbs 15:10
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 — Wisdom on Discipline and Correctiongenerated
Proverbs 15:10 teaches that discipline is hard for those who abandon the right way, emphasizing the importance of correction in leading a righteous life. This verse is situated within a series of proverbs that contrast the paths of the righteous and the wicked, highlighting the consequences of one's choices. The surrounding verses reinforce the value of pursuing righteousness and the dangers of neglecting wisdom, as seen in Proverbs 15:9 and 15:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:1 | Whoever loves discipline loves knowledge, but he who hates correction is stupid. |
| 2 | Proverbs 13:1 | A wise son heeds his father’s discipline, but a mocker does not listen to rebuke. |
| 3 | Proverbs 23:35 | “They struck me, but I feel no pain! They beat me, but I did not know it! When can I wake up to search for another drink?” |
| 4 | 1 Kings 18:17 | When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?” |
| 5 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מוּסָר, mu.Sargenerated
The term מוּסָר (mūsar) is a noun referring to discipline, correction, or chastisement, often associated with moral guidance. It is frequently used in the context of learning from mistakes and receiving instruction.
This word appears in various contexts throughout the Scriptures, emphasizing its significance in moral and ethical teaching. The parsing indicates it is a masculine singular noun, suggesting a specific instance of discipline or correction being discussed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses harsh for the Hebrew word רָ֭ע (ra'), while the KJV and ASV use grievous and bitter respectively.
Where translations differ, they do so primarily in their rendering of רָ֭ע — grievous (ASV, KJV) versus bitter (BBE). Both terms convey a sense of negativity associated with the consequences of abandoning the path.
Sentence Structuregenerated
The finite verb יָמֽוּת (ya.mut), meaning 'he will die,' governs the main clause, which describes the fate of those who hate correction. The structure includes a subject noun phrase and two prepositional phrases that elaborate on the actions and consequences.
The sentence structure emphasizes the relationship between discipline and the consequences of rejecting it, with the main action being the result of the subject's choices.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מוּסָר is translated as παιδεία (paideia), which carries the connotation of education or training, suggesting a broader understanding of discipline as formative rather than merely punitive.
This choice indicates a focus on the nurturing aspect of discipline, aligning with the overall message of guidance and correction found in the original Hebrew.
In plain words — the whole versegenerated
Proverbs 15:10 teaches that discipline is difficult for those who leave the right path, and that hating correction leads to death. This verse highlights the importance of accepting guidance and the consequences of rejecting it.
Frequently Asked Questionsgenerated
It suggests that abandoning the right way makes it difficult to accept correction, leading to negative consequences.
Correction helps individuals learn from their mistakes and guides them towards making better choices.
They are warned that they will face dire consequences, symbolized by death.
It emphasizes the value of wisdom and the importance of accepting discipline as a means to live righteously.
Reflection Questionsgenerated
- In what areas of my life do I struggle to accept correction?
- How can I better embrace discipline as a tool for growth?
- What are the consequences I have seen in others who reject guidance?
- How can I encourage others to accept correction in a loving way?
The early church on this verse — how the Fathers read it
The early commentary on this verse highlights the dangers of abandoning the path of truth and the consequences of rejecting correction.
The instruction of the wicked leads away from life, etc. The doctrine is evil of those who desert the path of truth; about whom the Lord says, Whoever therefore breaks one of the least of these commandments, and teaches men so,Early Church Fathers on Proverbs 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 15:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCorrection [is] grievous unto him that forsaketh the way,.... The right way, the way of God; the way of his commandments: the Vulgate Latin version is, "the way of life"; the same with the way of
Read John Gill on Proverbs 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCorrection is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
Read Robert Jamieson on Proverbs 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCorrection is grievous; he hateth reproof, because it is a reproach to him, and because it strikes at that sin which he loveth. The way; God’ s way, emphatically called the way here, as also 139:24 . Shall die, i.e. be destroyed, both here and, for ever; which is a more grievous thing than a harsh reproof.
Read Matthew Poole on Proverbs 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:10 Correction [is] grievous unto him that forsaketh the way: [and] he that hateth reproof shall die.Ver. 10. Correction is grievous unto him that forsaketh the way.] He pleaseth himself in his outstrays, and would not be reduced; he is in love with his own ruin, and takes long strides towards hell, which is now but a little afore him. And if any man seek to save him, "with fear pulling him out of the fire," he flies in his face. This is as great madness as if they whom our Saviour had healed or raised should have raged and railed at him for so doing. And he that hateth reproof shall die.] He that is embittered by rebukes, and not bettered by chastisements, shall die…
Read John Trapp on Proverbs 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Correction is grievous.—Rather, There is a grievous correction for him that forsaketh the (right) way; first of all, punishment for the sake of “correction” (Leviticus 26:14, sqq.), and then, lastly, in the case of obstinate hatred of “reproof,” death (Ibid. Proverbs 15:33).
Read Charles John Ellicott on Proverbs 15 →CambridgeThe Cambridge Bible for Schools and Colleges10. Correction is grievous unto] Rather, There is grievous correction for, as R.V.
Read Cambridge on Proverbs 15 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, There is a grievous correction, i. e., nothing less than death, to him that forsaketh the way.
Read Albert Barnes on Proverbs 15 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Correction — Musar, restraint, discipline. (See on Proverbs 1:2 for this word.) Is grievous — Or, evil; that is, it seems evil to him that forsaketh the way, the way by eminence, the right way, the way of virtue and peace.
Read Daniel Denison Whedon on Proverbs 15 →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
Discipline is harsh for him who leaves the path; he who hates correction will die.
There is stern discipline for one who forsakes the way. Whoever hates reproof shall die.
Discipline is harsh for him who leaves the path; he who hates correction will die.
Severe discipline is for the one who abandons the way; the one who hates reproof will die.
Tyndale line
Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.
There is grievous correction for him that forsaketh the way; And he that hateth reproof shall die.
There is grievous correction for him that forsaketh the way: and he that hateth reproof shall die.
Correction is grievous to him that forsaketh the way: and he that hateth reproof shall die.
Instruction is euill to him that forsaketh the way, and he that hateth correction, shall die.
Strictly literal
Grievous correction is for him that forsaketh the path; he that hateth reproof shall die.
Chastisement [is] grievous to him who is forsaking the path, Whoso is hating reproof dieth.
Discipline [is] grievous to him who is forsaking the path, || Whoever is hating reproof dies.
An evil correction is [destined] for him that forsaketh the [right] path; he that hateth admonition will die.
Harsh discipline awaits anyone who forsakes the way and he who hates correction will die.
From the Latin
Instruction is grievous to him that forsaketh the way of life: he that hateth reproof shall die.
Simplified
If you leave the right path you will be severely disciplined; anyone who hates correction will die.
There is bitter punishment for him who is turned from the way; and death will be the fate of the hater of teaching.
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 Septuagint agree in the wording of Proverbs 15:10, with all seven words matched, indicating a consistent transmission of this verse across traditions.
מוּסָ֣ר רָ֭ע לְעֹזֵ֣ב אֹ֑רַח שׂוֹנֵ֖א תוֹכַ֣חַת יָמֽוּת׃
7 of the 7 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.
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 Proverbs 15:10
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.
מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4148 מוּסָר discipline (of the moral nature), chastening, correction
4148 muwcar moo-sawr'
from 3256; properly, chastisement; figuratively, reproof,
warning or instruction; also restraint:--bond, chastening
((-eth)), chastisement, check, correction, discipline,
doctrine, instruction, rebuke.
see HEBREW for 03256
מוּסָר (mu.sar) — discipline.
: discipline/punishment
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: instruction.
: instruction
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
מוּסָר (mu.sar) — discipline: bonds.
: bonds/noose
1) discipline, chastening, correction
1a) discipline, correction
1b) chastening
N-ms — Noun common · masculine singular absoluteHNcmsa
dis'-i-plin (mucar): In the King James Version only in Job 36:10, where it refers to moral discipline, the strenuous cultivation of the righteous life; the Revised Version (British and American) "instruction." the Revised Version (British and American) in 2Ti 1:7 has "discipline" for a Greek word (sophronismos) meaning "sobering"; in 2Ti 3:16 margin, for Greek paideia, "instruction." In classic Greek paideia means "education," mental culture. Through the influence of the Septuagint, which translates the Hebrew mucar by paideia, the meaning of "chastisement" accompanies paideia in the New Testament. Compare Heb 12:5,7,8,11.
→ Of armies, for disobedience of orders Jos 7:10-26; Jud 21:5-12
→ See ARMIES
→ CHURCH DISCIPLINE
See CHURCH, DISCIPLINE IN
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Prep | V-Qal — Preposition · verb qal participle (active) masculine singular commonHR/Vqrmsc
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cs — Noun common · masculine singular absoluteHNcmsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
תּוֹכֵחָה (towkechah) refers to rebuke or correction, while תּוֹכַ֫חַת (towkachath) pertains to argument or reproof. Both terms involve verbal expressions of correction or chastisement. The entries emphasize their use in contexts of correction and reasoning, but do not provide specific verse references.
תּוֹכֵחָה n.f. rebuke, correction
base
תּוֹכַ֫חַת n.f. argument, reproof
argument, impeachment, spoken by lips and mouth
reproof, chiding
correction, rebuke
base
H8433a תּוֹכֵחָה rebuke, correction H8433b תּוֹכַ֫חַת argument, reproof . argument, impeachment, spoken by lips and mouth
. reproof, chiding
. correction, rebuke
8433 towkechah to-kay-khaw'
and towkachath {to-kakh'-ath}; from 3198; chastisement;
figuratively (by words) correction, refutation, proof (even in
defence):--argument, X chastened, correction, reasoning,
rebuke, reproof, X be (often) reproved.
see HEBREW for 03198
תּוֹכֵחָה (to.khe.chah) — rebuke.
rebuke, correction, punishment, chastisement
תּוֹכַ֫חַת (to.kha.chat) — argument.
1) argument, reproof
1a) argument, impeachment
1b) reproof, chiding
1c) correction, rebuke
N-fs — Noun common · feminine singular absoluteHNcfsa
ko-rek'-shun (mucar, usually rendered "instruction," is translated "correction" in several passages): The verb from which the noun is derived signifies "to instruct" or "chastise." The idea of chastisement was very closely connected in the Hebrew mind with that of pedagogy. See CHASTISEMENT. the Revised Version (British and American) and the American Standard Revised Version have changed "correction" of the King James Version to "instruction" in Jer 7:28, reversing the order in the margins. shebheT, rendered "rod" in Job 21:9, is unnecessarily changed to "correction" in 37:13. In 2Ti 3:16, epanorthosis, is translated "correction." The difference between correction, discipline and instruction Was not clearly drawn in the Hebrew…
→ See AFFLICTION, DESIGN OF
→ See CHASTISEMENT
→ See CHILDREN, CORRECTION OF
→ See PARENTS
→ See PUNISHMENT
→ See SCOURGING
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-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…