What does מוּת (mût) mean in the Bible?
מוּת (mut) is the common Hebrew verb for dying. In causative forms it can describe causing death or putting someone to death.
To die (literally or figuratively); causatively, to kill
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מוּת (mut) is the common Hebrew verb for dying. In causative forms it can describe causing death or putting someone to death.
Reader summary
Full entry for מוּת (H4191) · Open the biblical lexicon
מוּת (mut) is the common Hebrew verb for dying. In causative forms it can describe causing death or putting someone to death.
The BSB source-word alignment has 841 aligned rows for this entry. Common renderings include died (82), . . . (61), die (48), will die (37), to death (21).
The source-word alignment first shows this entry at Genesis 2:17. Its strongest book concentrations include Numbers (81), Genesis (78), 2 Samuel (74), 1 Samuel (59).
This entry includes 1 verse guide that explain exact original-language forms in context.
מוּת (mut) is the common Hebrew verb for dying. In causative forms it can describe causing death or putting someone to death. Its high-frequency uses include warnings, narrative reports of death, legal penalties, threats, prayers, and appeals to choose life rather than die. The related noun מָוֶת (māwet, H4194) means death and is a separate lexical identity.
Genesis 2:17 uses the infinitive absolute with a finite verb, mot tamut, to emphasize the certainty of the warning: the man will surely die if he eats from the prohibited tree. Genesis 3:4 directly negates the same construction in the serpent's response. The narrative later describes exile from the tree of life and eventual human death. Questions about whether the warning includes immediate judgment, mortality, spiritual alienation, or more than one dimension require contextual and theological argument beyond the grammar alone.
Genesis 5 repeatedly uses the verb in the mortality refrain, and Deuteronomy 34:5 reports the death of Moses. Exodus 21:12 uses the verb in a legal statement about a fatal assault and a death penalty. These contexts show why H4191 cannot be reduced to one doctrine: ordinary mortality, narrated death, killing, and judicial language all occur.
Ezekiel 18:4 says that the person who sins will die, while Ezekiel 33:11 records the Lord's declaration that he takes no pleasure in the death of the wicked and calls the house of Israel to turn and live. Those direct verbal occurrences belong to prophetic arguments about accountability, repentance, and covenant judgment. Isaiah 25:8, Psalm 116:15, Isaiah 53:9, and Hosea 13:14 use the H4194 noun rather than H4191 and must be treated as sibling-lexeme parallels.
The local artifact counts about 839 H4191 occurrences. The verb spans death warnings, human mortality, killing, legal execution, reported deaths, prophetic judgment, pleas for life, and calls to repentance.
In the day that you eat of it, you will surely die.
The infinitive absolute and finite verb emphasize the certainty of the warning. The construction does not by itself settle every theological question about the timing and dimensions of the announced death.
You will not surely die.
The serpent negates the same emphatic construction. The direct verbal conflict concerns whether the divine warning is true.
So Adam lived a total of 930 years, and then he died.
The genealogy's repeated death reports establish the ordinary narrative use of H4191 and the pervasive mortality pattern after Genesis 3.
Whoever strikes and kills a man must surely be put to death.
The verse uses the verbal family for the victim dying and for judicial execution. Its legal setting must govern any contemporary application.
So Moses the servant of the Lord died there in the land of Moab.
H4191 reports Moses' death in a narrative that also evaluates his unique prophetic role and the Lord's burial of him.
The Lord has taken away your sin; you will not die.
Nathan announces that David will not die, while the following sentence still describes grave consequences. Forgiveness and consequence must both remain in view.
The soul who sins is the one who will die.
The statement belongs to Ezekiel's extended correction of a proverb about inherited guilt and his call to individual responsibility and repentance.
I take no pleasure in the death of the wicked, but rather that the wicked man turn from his way and live.
The Lord's appeal joins judgment with a direct call to turn. The verse should be read in its watchman and covenant-address context.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Hebrew word. Moves from literal death to spiritual/covenantal death; God's instrument of judgment and consequence for covenant violation.
Moves from literal death to spiritual/covenantal death; God's instrument of judgment and consequence for covenant violation.
to die (literally or figuratively); causatively, to kill BDB: die Usage: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 4 selected witnesses from 839 lexical occurrence verses.
מוּת is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
H4191 gives teachers the ordinary and judicial verb through which Scripture reports dying, warns of death, commands penalties, and appeals for repentance and life. Genesis 2 and 3 establish an emphatic conflict over the certainty of the divine warning, while Genesis 5 repeatedly reports the mortality that marks human generations. Torah legal texts and historical narratives add distinct settings that must not be collapsed into one formula.
Ezekiel 18 and 33 are especially important pastorally because they hold accountability and the call to turn together. The sibling H4194 noun supplies several major death passages, including Isaiah 25:8 and Hosea 13:14, which Paul later cites in 1 Corinthians 15. Those passages belong in a canonical theology of death and resurrection, but lexical accuracy requires saying that they are H4194 parallels rather than direct H4191 occurrences.
The gospel connection should therefore be built from explicit texts, not from merging the verb and noun identities.
Gen.2.17
Qal forms commonly mean die, while causative forms can mean cause to die or put to death. The infinitive absolute plus finite verb in mot tamut strengthens the certainty or emphasis of the statement. H4194 is the related noun for death and is not interchangeable with the H4191 Strong's identity.
Romans 5 and 1 Corinthians 15 develop Adam, sin, death, Christ, and resurrection themes. First Corinthians 15 explicitly quotes H4194 noun passages from Isaiah 25 and Hosea 13. Those connections are canonically central, but they should not be described as direct H4191 citations unless the source-text relationship actually uses the verb.
MorphGNT Strong's Dictionary XML — CC0 1.0 Public Domain
Open Scriptures Hebrew Bible (morphhb/OSHB) — CC BY 4.0
Open Scriptures Hebrew Lexicon — CC BY 4.0
Berean Standard Bible (BSB) source-word alignment - CC0 Public Domain