Psalms 106:28 — Word Study
WLCוַ֭יִּצָּ֣מְדוּ לְבַ֣עַל פְּע֑וֹר וַ֝יֹּאכְל֗וּ זִבְחֵ֥י מֵתִֽים׃
BSAThey yoked themselvestsâmad▸ [joined, coupled] to Baal of PeorBaʻal Pᵉʻôwr [lord of the gap, a Moabite deity, a place of idolatrous worship] and ateʼâkal▸ [devoured, consumed] sacrificeszebach [offerings to God or idols] offered to lifeless godsmûwth [dead, non-living, idols, false deities]
| Greek | English | Parsing |
|---|---|---|
| וַ֭יִּצָּ֣מְדוּ | and they joined themselves | Verb, Niphal, sequential imperfect third person masculine plural |
| לְבַ֣עַל | to Baal | Preposition, noun proper |
| פְּע֑וֹר | Peor | Noun proper |
| וַ֝יֹּאכְל֗וּ | and they ate | Verb, Qal, sequential imperfect third person masculine plural |
| זִבְחֵ֥י | sacrifices of | Noun common, masculine plural construct |
| מֵתִֽים׃ | dead [ones] | Verb, Qal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods. |
| KJV | They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. |
| ASV | They joined themselves also unto Baal-peor, And ate the sacrifices of the dead. |
| YLT | And they are coupled to Baal-Peor, And eat the sacrifices of the dead, |
| WEB | They joined themselves also to Baal Peor, and ate the sacrifices of the dead. |
| BBE | And they were joined to Baal-peor, and took part in the offerings to the dead. |
Where they part company is זִבְחֵי — see How Translations Differ.
The main action is clear, with two phrases elaborating on the object of their yoking and the nature of their consumption.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָמַד
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 — Psalms 106:28
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Rebellion of Israelgenerated
Psalms 106:28 reflects on Israel's unfaithfulness, highlighting how they turned away from God by joining with Baal of Peor, a Moabite deity. This act of idolatry led them to partake in sacrifices meant for lifeless gods, a stark contrast to their covenant with the living God. The psalmist uses this historical account to remind the community of the consequences of turning away from God, as seen in other passages like Numbers 25:1-3 and Deuteronomy 4:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 25:1–3 | While Israel was staying in Shittim, the men began to indulge in sexual immorality with the daughters of Moab, |
| 2 | Numbers 31:16 | “Look, these women caused the sons of Israel, through the counsel of Balaam, to turn unfaithfully against the LORD at Peor, so that the plague struck the congregation of the LORD. |
| 3 | Deuteronomy 4:3 | Your eyes have seen what the LORD did at Baal-peor, for the LORD your God destroyed from among you all who followed Baal of Peor. |
| 4 | Deuteronomy 32:17 | They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear. |
| 5 | Joshua 22:17 | Was not the sin of Peor enough for us, from which we have not cleansed ourselves to this day? It even brought a plague upon the congregation of the LORD. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — צָמַד, vai.yi.Tza.me.dugenerated
The verb צָמַד (tsamad) means to join or bind together. It suggests a strong connection, often in the context of worship or allegiance. The Niphal form indicates a passive or reflexive action, suggesting that the people actively chose to join themselves to Baal.
This joining is not merely social; it represents a deep spiritual commitment to a false deity, which is a recurring theme in Israel's history. The choice to link themselves to Baal of Peor signifies a rejection of their covenant with God.
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
Two finite verbs govern the verse: יִּצָּ֣מְדוּ (they joined) and יֹּאכְל֗וּ (they ate). The first verb introduces the main action, while the second verb describes the subsequent action of consuming sacrifices.
The structure emphasizes the sequence of actions: first, the people join themselves to a false god, and then they partake in the associated rituals, highlighting the progression of their rebellion.
Septuagint Backgroundgenerated
The Septuagint translates יִּצָּ֣מְדוּ as ἐτελέσθησαν, which carries the sense of being initiated or consecrated. This choice suggests a deeper implication of commitment to Baal, beyond mere association.
This rendering underscores the seriousness of their actions, indicating that they were fully engaged in the worship of Baal, rather than simply participating in a casual or superficial manner.
In plain words — the whole versegenerated
Psalms 106:28 recounts how the Israelites joined themselves to Baal of Peor and ate sacrifices offered to lifeless gods. This reflects their turning away from God and engaging in idolatry, which led to dire consequences as noted in the surrounding verses.
Frequently Asked Questionsgenerated
It signifies a commitment to idolatry and turning away from the worship of the true God, often associated with immoral practices.
Baal of Peor represents the temptation of Israel to engage in pagan worship, leading to their spiritual downfall.
The sacrifices were likely offerings made to Baal, which could include animals or grain, reflecting their devotion to the idol.
Their actions provoked God's anger, leading to a plague among the people, as noted in the following verses.
Reflection Questionsgenerated
- In what ways do I see modern parallels to Israel's turning to false gods?
- How can I remain faithful to my commitments to God in a world filled with distractions?
- What sacrifices am I willing to make to ensure my devotion to God remains strong?
- How can I encourage others to turn away from idolatry and towards the true God?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes Augustine of Hippo, who discusses Israel's initiation into idol worship and the implications of their actions.
"They were initiated also unto Baalpeor;" that is, were consecrated to the Gentile idol; "and ate the offerings of the dead" [Psalms 106:28].Early Church Fathers on Psalms 106 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 106:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey joined themselves also unto Baalpeor,.... Or to the idol Peor, as the Targum.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, they despised the pleasant land, they believed not his word: (1) The people's distrust of the Lord's word as to Canaan after hearing the spies' report (Psalms 106:24-27).
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey joined themselves, to wit, in worship, whereby they had a union and communion with him, as God’ s people have with God in acts of his worship. And this phrase seems also to note their carnal copulation with the daughters of Moab in the temple, or to the honour of Baal-peor. The sacrifices of the dead; which were offered to idols, which he calls dead, in opposition to the true and living God, and by way of contempt, and to note the sottishness of idolaters, who worshipped lifeless things, as stocks and stones, or dead men. And some learned men conceive that this is spoken with particular regard to Baal-peor, or the lord of Peor, a place so called, who had been a person of great eminency…
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:28 They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.Ver. 28. They joined themselves also unto Baalpeor] Heb. they were unequally yoked, as 2 Corinthians 6:14. Quam male inaequales veniunt ad aratra iuvenci. They separated themselves to that shame, Priapus, Hosea 9:10, who had his name from showing all, Ab operatione seu nudatione pudendorum; and his worshippers were most impudent servants. And ate the sacrifices of the dead] i.e. Of idols opposed to the living God. The beginning of idolatry, some say, was the attributing of divine honours to great persons when they were dead. The heathens showed the sepulchres of their oldest deities.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13-33) These twenty verses cover the desert wanderings, beginning with the discontented spirit mentioned in Exodus 15:23.
Read Charles John Ellicott on Psalms 106 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. They joined themselves also unto Baalpeor] The Vulgate, Septuagint, and others, have Belphegor; the Syriac and Arabic, the idol Phegor, or Phaaur; the ע ain in the word being pronounced as gh. Ate the sacrifices or the dead] מתים methim, of dead men. Most of the heathen idols were men, who had been deified after their death; many of whom had been execrated during their life.
Read AdamClarke on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges28–31. A sixth instance; the sin of participating in the abominations of Moabite worship.
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleThey joined themselves also unto Baal-peor - They joined in their devotions, or, they shared in the rites of idolatrous worship. This occurred when they were in the regions of Moab, and on the very borders of the promised land.
Read Albert Barnes on Psalms 106 →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
They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods.
They joined themselves also to Baal Peor, and ate the sacrifices of the dead.
They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods.
They worshiped Baal of Peor, and ate sacrifices offered to the dead.
Tyndale line
They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.
They joined themselves also unto Baal-peor, And ate the sacrifices of the dead.
They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.
They joined themselves also to Baal-peor, and ate the sacrifices of the dead.
They ioyned themselues also vnto Baalpeor, and did eate the offrings of the dead.
Strictly literal
And they joined themselves unto Baal-Peor, and ate the sacrifices of the dead;
And they are coupled to Baal-Peor, And eat the sacrifices of the dead,
And they are coupled to Ba‘al-Peor, || And eat the sacrifices of the dead,
And they joined themselves unto Ba'al-pe'or, and ate the sacrifices of the dead.
They worshiped the Baal of Peor and ate the sacrifices offered to the dead.
From the Latin
And they cried to the Lord in their affliction: and he brought them out of their distresses.
Simplified
They gave their allegiance to Baal Peor, and ate food sacrificed to the dead.
And they were joined to Baal-peor, and took part in the offerings to the dead.
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, "וַ֭יִּצָּ֣מְדוּ לְבַ֣עַל פְּע֑וֹר וַ֝יֹּאכְל֗וּ זִבְחֵ֥י מֵתִֽים׃" which translates to, "They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods." The Septuagint closely aligns with this verse, with five out of six words matching, although the word order and articles differ due to the nature of Greek syntax. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this particular verse, indicating a strong consistency across these ancient witnesses regarding the text's meaning.
וַ֭יִּצָּ֣מְדוּ לְבַ֣עַל פְּע֑וֹר וַ֝יֹּאכְל֗וּ זִבְחֵ֥י מֵתִֽים׃
5 of the 6 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 Psalms 106:28
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.
צָמַד (tsamad) is a Hebrew verb meaning to bind, join, or fasten. It encompasses various forms, including joining oneself to something or being bound. The entries highlight its use in different contexts, such as adopting worship or combining elements, but do not present any significant disagreements among lexicons.
[צָמַד] vb. bind, join
Niph. join, attach, oneself to Baal Peor, i.e. adopt his worship
Pu. a sword bound upon his loins
Hiph. thy tongue combineth (fitteth together, frameth) deceit
base
H6775 צָמַד
6775 tsamad tsaw-mad'
a primitive root; to link, i.e. gird; figuratively, to serve,
(mentally) contrive:--fasten, frame, join (self).
צָמַד (tsa.mad) — to join.
1) to bind, join, fasten
1a) (Niphal) to join, join or attach oneself to
1b) (Pual) to be fastened, be bound
1c)(Hiphil) to combine, fit together, hitch up
Conj | V-Niphal-ConsecImperf-3mp — Verb · Niphal · sequential imperfect third person masculine pluralHc/VNw3mp
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
N-proper — Preposition · noun properHR/Npt
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
בַּ֫עַל פְּעוֹר (Baal Peor) refers to a Moabitish deity associated with Peor, often linked to licentious worship practices. It is composed of the elements from Strong's H1168 and H6465, meaning 'lord' and 'gap' respectively. The term appears in the context of worship and is noted in various lexicons as a significant figure in ancient Near Eastern religion.
בַּ֫עַל פְּעוֹר n.pr.m. Baal of Peor; or Baal-P.
base
H1187 בַּ֫עַל פְּעוֹר Baal of Peor; or Baal-P.
1187 Ba`al P`owr bah'-al peh-ore'
from 1168 and 6465; Baal of Peor; Baal-Peor, a Moabitish
deity:--Baal-peor.
see HEBREW for 01168
see HEBREW for 06465
בַּ֫עַל פְּעוֹר (ba.al pe.or) — Baal of Peor.
Baal-peor = "lord of the gap"
the deity worshipped at Peor with probable licentious rites
Another name of ba.al (בַּעַל "Baal" H1168A)
HNpt — Noun properHNpt
pe'-or (ha-pe`or; Phogor):
(1) A mountain in the land of Moab, the last of the three heights to which Balaam was guided by Balak in order that he might curse Israel (Nu 23:28). It is placed by Eusebius, Onomasticon on the way between Livias and Heshbon, 7 Roman miles from the latter. Buhl would identify it with Jebel el-Mashaqqar, on which are the ruins of an old town, between Wady A`yun Musa and Wady Chesban.
Peor
Opening. (1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose “goodly tents” were spread out before him, and the coming of a “Star” out of Jacob and a “Sceptre” out of Israel (24:14-17).
(2.) A Moabite divinity, called also “Baal-peor” (Num. 25:3, 5, 18; comp. Deut. 3:29).
(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. (Numbers 23:14,28) In four passages -- (Numbers 25:18) twice; Numb 31:16; Josh 22:17 --Peor occurs as a contraction for Baal-peor. [BAAL.)
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-mp — Noun common · masculine plural constructHNcmpc
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…
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 — Verb · Qal · participle (active) masculine pluralHVqrmpa