Proverbs 23:13 — Word Study
WLCאַל־ תִּמְנַ֣ע מִנַּ֣עַר מוּסָ֑ר כִּֽי־ תַכֶּ֥נּוּ בַ֝שֵּׁ֗בֶט לֹ֣א יָמֽוּת׃
BSADo notʼal [refuse to, withhold from] withholdmânaʻ▸ disciplinemûwçâr [correction, training, chastisement] from a childnaʻar [youth, young person] althoughkîy you strike himnâkâh▸ [smite, beat] with a rodshêbeṭ [staff] he will notlôʼ [certainly not, absolutely not] diemûwth▸ [perish, come to an end]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּמְנַ֣ע | you withhold | Verb, Qal, jussive second person masculine singular |
| מִנַּ֣עַר | from a youth | Preposition, noun common masculine singular absolute |
| מוּסָ֑ר | discipline | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| תַכֶּ֥נּוּ | you will strike him | Verb hiphil imperfect second person masculine singular, suffix |
| בַ֝שֵּׁ֗בֶט | with the rod | Preposition, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| 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 | Do not withhold discipline from a child; although you strike him with a rod, he will not die. |
| KJV | Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. |
| ASV | Withhold not correction from the child; For if thou beat him with the rod, he will not die. |
| YLT | Withhold not from a youth chastisement, When thou smitest him with a rod he dieth not. |
| WEB | Don’t withhold correction from a child. If you punish him with the rod, he will not die. |
| BBE | Do not keep back training from the child: for even if you give him blows with the rod, it will not be death to him. |
All translations agree on the meaning of the verse, emphasizing the necessity of discipline.
The sentence has a main clause with a subordinate clause providing a condition, illustrating the relationship between discipline and its consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָנַע
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 23:13
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 — Guidance on Child Disciplinegenerated
Proverbs 23:13 advises that discipline is an essential part of raising a child. The surrounding verses emphasize the importance of instruction and correction, suggesting that proper guidance leads to wisdom and understanding. This principle is echoed in other Proverbs, such as Proverbs 13:24 and Proverbs 19:18, which also discuss the role of discipline in shaping character.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:24 | He who spares the rod hates his son, but he who loves him disciplines him diligently. |
| 2 | Proverbs 19:18 | Discipline your son, for in that there is hope; do not be party to his death. |
| 3 | Proverbs 29:15–17 | A rod of correction imparts wisdom, but a child left to himself disgraces his mother. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מוּסָר, mu.Sargenerated
The term מוּסָר (mūsar) refers to discipline, correction, or chastisement, often in a moral context. It encompasses the idea of instruction that leads to growth and understanding, particularly in the upbringing of children.
This noun is singular and common, indicating that it refers to a general concept of discipline rather than a specific instance. The context suggests that this discipline is necessary for a child's development and moral formation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of the verse, emphasizing the necessity of discipline for a child and the assurance that they will not die from it.
Sentence Structuregenerated
The main verb תִּמְנַ֣ע (tim.Na'), meaning 'you withhold,' governs the structure of the verse. It is followed by the object מוּסָר (mūsar), creating a clear directive.
The clause structure shows a jussive form, indicating a command or strong suggestion, and the use of prepositional phrases enhances the meaning by specifying the context of the action.
Septuagint Backgroundgenerated
The Septuagint translates תִּמְנַ֣ע as ἀπόσξῃ, which means 'you will withhold.' This choice maintains the imperative nature of the original Hebrew, emphasizing the importance of not withholding discipline.
The Greek word παιδεύειν for מוּסָר reflects a broader understanding of education and upbringing, suggesting a comprehensive approach to discipline.
In plain words — the whole versegenerated
Proverbs 23:13 teaches that parents should not hold back discipline from their children. Even if they are struck with a rod, they will not die. This verse emphasizes the importance of correction in raising children.
Frequently Asked Questionsgenerated
To withhold discipline means to refrain from correcting or guiding a child, which can hinder their moral and personal development.
Discipline helps children learn boundaries, understand consequences, and develop character, leading to wise and responsible adulthood.
The verse refers to corrective measures, not abuse. It emphasizes discipline that is appropriate and aimed at teaching rather than harming.
Discipline can be applied through guidance, instruction, and correction that is firm yet loving, ensuring that the child understands the reasons behind the discipline.
Reflection Questionsgenerated
- In what ways can I provide loving discipline to the children in my life?
- How can I balance correction and encouragement in raising a child?
- What are some effective methods of teaching discipline without resorting to physical punishment?
- How can I ensure that my discipline fosters understanding and growth rather than fear?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the importance of discipline in moral education and spiritual growth.
As small children who are negligent in learning become more attentive and obedient after being punished by their teacher or tutor, and as they do not listen before the lash, but, after feeling the pain of a beating,Early Church Fathers on Proverbs 23 →
If the evil will is always to be left to its own freedom, why are careless shepherds rebuked, and why is it said to them, “The wandering sheep you have not called back, that which was lost you have not sought”?Early Church Fathers on Proverbs 23 →
When someone presumes to commit a sin against God, he ought to suffer a monastic penance. This should be done in a kind and devout spirit,Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWithhold not correction from the child,.... When he has committed a fault, and correction is necessary; for to spare it is the ruin of the child, and no proof of true affection in the parent, but the
Read John Gill on Proverbs 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWithhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Read Robert Jamieson on Proverbs 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is a likely mean to prevent their corruption, and the destruction which commonly follows it, as the next verse explains this.
Read Matthew Poole on Proverbs 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:13 Withhold not correction from the child: for [if] thou beatest him with the rod, he shall not die.Ver. 13. Withhold not correction from the child.] He shall not die.] Or if he do, yet not by thy default. Thou hast delivered thine own soul howsoever. If a blackmore enter into the bath, though he become not white by it, yet the bath master hath his pay, saith Keyserspergius. The physician hath his fee whether the patient recover or die.
Read John Trapp on Proverbs 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) He shall not die—i.e., a moderate correction, such as that advised in Proverbs 19:18 (see note), will not injure him—quite the reverse.
Read Charles John Ellicott on Proverbs 23 →
CambridgeThe Cambridge Bible for Schools and Colleges13. if thou beatest him] Or, though, R.V. marg., meaning thou needest not to be afraid that corporal punishment will result in death. It is better, however, to understand death here as the consequence of the sin, into which, if allowed to go uncorrected, he will fall. See Proverbs 19:18 note. This view is borne out by the next verse here. Proverbs 23:15-35. The style of composition changes from separate proverbs or wise maxims to a continuous address, not unlike chaps. 1–9 in character.
Read Cambridge on Proverbs 23 →
Albert Barnes1798–1870Barnes' Notes on the Biblei. e., “You will not kill your son by scourging him, you may kill him by with holding the scourge.” Proverbs 23:14 Hell - Sheol, the world of the dead.
Read Albert Barnes on Proverbs 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child.
Read Daniel Denison Whedon on Proverbs 23 →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
Do not withhold discipline from a child; although you strike him with a rod, he will not die.
Don’t withhold correction from a child. If you punish him with the rod, he will not die.
Do not withhold discipline from a child; although you strike him with a rod, he will not die.
Do not withhold discipline from a child; even if you strike him with the rod, he will not die.
Tyndale line
Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Withhold not correction from the child; For if thou beat him with the rod, he will not die.
Withhold not correction from the child: for if thou beat him with the rod, he shall not die.
Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
Withhold not correction from the childe: if thou smite him with the rodde, he shall not die.
Strictly literal
Withhold not correction from the child; for [if] thou beatest him with the rod, he shall not die:
Withhold not from a youth chastisement, When thou smitest him with a rod he dieth not.
Do not withhold discipline from a youth, || When you strike him with a rod he does not die.
Withhold not from a lad correction; for if thou beat him with the rod, he will not die.
Do not withhold instruction from a child, for if you discipline him, he will not die.
From the Latin
Withhold not correction from a child: for if thou strike him with the rod, he shall not die.
Simplified
Don't keep from disciplining your children—a beating won't kill them.
Do not keep back training from the child: for even if you give him blows with the rod, it will not be death to 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 and the Septuagint agree closely, with the Septuagint matching 9 of the 9 words from the Hebrew text. This alignment indicates a consistent understanding of the verse across these traditions.
אַל־ תִּמְנַ֣ע מִנַּ֣עַר מוּסָ֑ר כִּֽי־ תַכֶּ֥נּוּ בַ֝שֵּׁ֗בֶט לֹ֣א יָמֽוּת׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 23:13
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3ms
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
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)
Part — ParticleHTn
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…
