The Hebrew word nâkâh, represented by H5221, is a primitive root meaning to strike. It appears 501 times across 460 unique verses, highlighting its frequent use to describe actions ranging from a light tap to a fatal blow, both literally and figuratively. Its definition includes concepts like to beat, kill, punish, slaughter, smite, and wound.
The Hiphil stem, in which H5221 most frequently appears, underscores an active, often causative, dimension to the act of striking. It emphasizes the direct agency in initiating a blow, whether by divine command or human will, highlighting the execution of an action rather than a mere passive occurrence. This active force allows H5221 to encompass not only the physical impact but also the intent and consequence of the strike, often leading to significant change or destruction. Its semantic range is further broadened by its ability to describe both singular, decisive blows and sustained, widespread acts of violence or affliction.
The word H5221 is used in a wide variety of biblical contexts to depict divine, human, and even natural actions. God commands Moses to smite the rock to bring forth water for the people Exodus 17:6. As an act of judgment, the LORD pledges to smite the firstborn of Egypt Exodus 12:12 and later warns that he will smite the earth with a curse Malachi 4:6. In human conflict, David declares his intent to smite the Philistine 1 Samuel 17:46. The term is also used figuratively, as when Jeremiah's enemies plot to smite him with the tongue Jeremiah 18:18, or when David's heart smote him after numbering the people 2 Samuel 24:10.
Beyond individual acts, H5221 frequently describes large-scale military engagements and acts of conquest. Kings and armies are repeatedly said to "smite" entire populations or cities, leading to their subjugation or destruction. For instance, Hadad "smote Midian in the field of Moab" 1 Chronicles 1:46, and David famously "smote the Philistines, and subdued them" 2 Samuel 8:1, extending his dominion. Similarly, Israelite armies "smote the Moabites" 2 Kings 3:24 and "smote the Edomites" 2 Chronicles 21:9, demonstrating the verb's critical role in narrating the historical conflicts and territorial shifts of the ancient Near East.
The versatility of H5221 also extends to describing the impact of non-human agents. Elijah and Elisha both "smote the waters" of the Jordan with a mantle, causing them to part 2 Kings 2:8, 2 Kings 2:14, illustrating a miraculous application. In a more somber vein, a prophet in 1 Kings commands another to "smite me, I pray thee," resulting in a wound, and when the man refuses, a lion "slew him" (using a form of H5221) 1 Kings 20:35, 1 Kings 20:36, highlighting an instance of divinely orchestrated consequence for disobedience, even in the context of a requested strike.
Several related words help define the scope and consequences of being smitten:
- H2026 hârag (to smite with deadly intent): This word specifies a lethal strike. In an indictment against David, he is accused of having "killed" (nâkâh) Uriah, and then the charge is intensified: "and hast slain" (hârag) him with the sword of the Ammonites 2 Samuel 12:9.
- H4191 mûwth (to die; to kill): This often signifies the result of a fatal blow. Absalom commands his servants, "Smite (nâkâh) Amnon; then kill (mûwth) him," showing a direct progression from the act of striking to the resulting death 2 Samuel 13:28.
- H2719 chereb (sword): This is a common instrument for the act of smiting. God warns that the king of Babylon "shall smite (nâkâh) them with the edge of the sword" Jeremiah 21:7.
- H5222 nêkeh (lame, crippled, smitten): This noun directly describes the state of being physically impaired or disabled as a result of being struck, emphasizing the lasting physical consequence of the action described by H5221.
- H5223 nâkeh (smitten, wounded): An adjective derived from H5221, this term denotes the condition of being injured or afflicted by a blow, focusing on the immediate or ongoing state of one who has been smitten.
The theological weight of H5221 is significant, often tied to themes of judgment, discipline, and redemption.
- Divine Judgment: God frequently employs smiting as a tool of judgment. He smote His people because of their sin and idolatry Isaiah 5:25, and promised to smite Israel and root them up from their land for their disobedience 1 Kings 14:15.
- Corrective Discipline: A strike from God is not always for destruction. God states that he has smitten his children, but they refused to receive correction Jeremiah 5:3. The people in Hosea's time recognize this duality, saying "he hath smitten, and he will bind us up" Hosea 6:1.
- Redemptive Suffering: The act of being smitten is central to key messianic prophecies. The suffering servant is described as being smitten of God Isaiah 53:4, and in a well-known passage, the LORD of hosts commands the sword to "smite the shepherd" Zechariah 13:7.
- Divine Empowerment in Warfare: H5221 frequently appears in contexts where God actively enables or commands His people to "smite" their enemies, signifying divine backing and assurance of victory. David, for instance, inquires of the LORD, "Shall I go and smite these Philistines?" and receives the divine affirmation, "Go, and smite the Philistines" 1 Samuel 23:2. Similarly, the LORD goes forth "to smite the host of the Philistines" before David's army 2 Samuel 5:24, 1 Chronicles 14:15, demonstrating God's direct involvement in securing triumph.
- Unjust Violence and Abuse of Power: While H5221 often describes legitimate acts of warfare or judgment, it also starkly portrays instances of unjust violence and the abuse of authority. The prophet Micaiah is "smote. on the cheek" by Zedekiah for delivering an unfavorable prophecy 1 Kings 22:24, 2 Chronicles 18:23, illustrating the physical intimidation faced by God's messengers. Furthermore, the narrative records conspirators "smiting" and slaying kings, such as Zimri "smiting" King Elah 1 Kings 16:10 or Shallum "smiting" King Zechariah 2 Kings 15:10, revealing the darker side of human power struggles and betrayal.
The Hebrew verb H5221 nâkâh stands as a foundational term in the Old Testament lexicon, encapsulating the diverse acts of striking, from a mere impact to a fatal blow. Its pervasive usage across 460 unique verses underscores its centrality in describing actions that shape both individual destinies and national histories. The active, causative nature often conveyed by its Hiphil stem highlights the intentionality and force behind the strike, whether it originates from a divine command, human will, or even natural phenomena.
H5221 is a key descriptor in narratives of divine action, manifesting God's power to bring forth life-sustaining water from a "smitten" rock Exodus 17:6 or to execute judgment upon the firstborn of Egypt Exodus 12:12. It also vividly portrays human conflict, from David's declaration to "smite" Goliath 1 Samuel 17:46 to the widespread "smiting" of enemy armies in conquest, such as David "smiting" the Philistines and Moabites 2 Samuel 8:1, 2 Samuel 8:2. Beyond the literal, its figurative applications, as seen in Jeremiah's enemies plotting to "smite him with the tongue" Jeremiah 18:18 or David's heart "smiting" him after his sin 2 Samuel 24:10, reveal its capacity to convey psychological and moral impact.
The semantic depth of H5221 is further illuminated by its relationship to other terms, which clarify the nature and consequences of the strike. While H2026 hârag specifies lethal intent and H4191 mûwth denotes the resulting death, words like H5222 nêkeh and H5223 nâkeh describe the state of being physically injured or disabled by the blow. The H2719 chereb (sword) is a frequent instrument of the "smiting" action.
Theologically, H5221 is interwoven with profound themes. It underscores Divine Judgment against sin Isaiah 5:25 and God's Corrective Discipline for His people Jeremiah 5:3, with the promise of binding up after He has "smitten" Hosea 6:1. It is central to Redemptive Suffering, particularly in the prophecy of the "smitten" servant Isaiah 53:4 and the command to "smite the shepherd" Zechariah 13:7. Moreover, it highlights Divine Empowerment in Warfare, where God enables His people to "smite" their adversaries 1 Samuel 23:2, and conversely, exposes the tragic reality of Unjust Violence and the abuse of human power in instances like Micaiah being "smote" for his prophecy 1 Kings 22:24. Thus, H5221 nâkâh is far more than a simple verb of action; it is a critical lens through which to understand God's interaction with humanity, the dynamics of conflict, and the intricate unfolding of His redemptive purposes.
TRV