Lexical Summary
shachat: To destroy, to corrupt, to ruin
Original Word:שָׁחַט
Part of Speech:Verb
Transliteration:shachat
Pronunciation:shah-khat
Phonetic Spelling:(shaw-khat')
KJV: kill, offer, shoot out, slay, slaughter
NASB:slaughtered, slaughter, slay, beaten, slain, slew, kill
Word Origin:[a primitive root]
1. to slaughter (in sacrifice or massacre)
Strong's Exhaustive Concordance
kill, offer, shoot out, slay, slaughter
A primitive root; to slaughter (in sacrifice or massacre) -- kill, offer, shoot out, slay, slaughter.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto slaughter, beat
NASB Translationbeaten (5), deadly (1), kill (2), killed (1), kills (1), offer (1), slain (5), slaughter (17), slaughtered (28), slaughtering (1), slaughters (2), slay (16), slew (5).
Brown-Driver-Briggs
(originally
beat, flay? compare Assyrian
ša—â‰u,
flay,
take off dress; Arabic
slay (but
=
—; is this loan-word in Arabic ?); Late Hebrew = Biblical Hebrew, especially in ritual); —
Perfect3masculine singularJeremiah 39:6 +, suffix consecutiveLeviticus 3:2, etc.;Imperfect3masculine singularLeviticus 4:24 +, 2 feminine singularEzekiel 16:21, 3masculine plural suffixJudges 12:6;Imperative masculine pluralExodus 12:21; 2Chronicles 35:6;Infinitive absoluteIsaiah 22:13; constructGenesis 22:10, -Ezekiel 40:39, suffix (Ges§ 64a)Ezekiel 23:39;Participle activeIsaiah 66:3, etc.;passive1 Kings 10:16 +, etc.; —slaughter:
1 Samuel 14:32,34 (twice in verse);Isaiah 22:13 ("" ), compareLeviticus 17:3 (twice in verse), for bloodGenesis 37:31 (E).
usually (51 t.; Hexateuch only P, 38 t.) technical term ofkilling sacrifice (BJacobZAW xvii (1897), 5i),1 Samuel 1:25;Exodus 29:11;Leviticus 1:5,11;Leviticus 4:24;Leviticus 9:8;Numbers 19:3; 2Chronicles 29:22 (twice in verse); 2Chronicles 29:24 +; absoluteEzekiel 40:41 ( location); birdLeviticus 14:5,6,50,51; beast in illicit sacrificeIsaiah 66:3; with accusative of sacrifice (, , , etc.)Ezekiel 40:39 ( location),Ezekiel 40:42;Ezekiel 44:11;Leviticus 4:24;Leviticus 7:2;Leviticus 14:13 +; passover lambExodus 12:6, accusativeExodus 12:21; 2Chronicles 30:15; 35:1,6,11;Ezra 6:20.
slaughter personJudges 12:6;1 Kings 18:40;2 Kings 10:7,14 ( location),2 Kings 25:7 =Jeremiah 39:6a =Jeremiah 52:10a,Jeremiah 39:6b =Jeremiah 52:10b, 41:7; subjectNumbers 14:16 (JE); in human sacrificeGenesis 22:10 (E), to false godsEzekiel 16:21;Ezekiel 23:39;Isaiah 57:5.
=beaten, hammered,1 Kings 10:16,17 2Chronicles 9:15a 2 Chronicles 9:16, of shekels 2 Chronicles 9:15; so alsoJeremiah 9:7 Qr (> Kt )hammered (i.e. sharpened)arrow.
Imperfect3masculine singularNumbers 11:22 (J)be slaughtered for food (subject beast); 3 feminine singularLeviticus 6:18 (twice in verse) (P)be slain, of sacrifice.
(
Infinitive construct Köi. 263) doubtful word; —Hosea 5:2 RV (compare AV)the revolters are gone deep in slaughtering ['Opferschlächterei' Köii. 1. 590, n. 1], Ew Now (formerly), Chein corrupting (read then ); We Now GASm Martihave made deep the pit of Shittim (as place of idolatry).
see . see [ ]. below,
Isaiah 37:30 = (in ""2 Kings 19:29), q. v.
(√ of following; DlProl.34 compare Assyrianša—âlu,call, proclaim; perhaps both onomatopoetic, as Arabic
bray (of ass), compare NöZMG xi (1886), 725).
Topical Lexicon
Root Meaning and ScopeThe verb denotes the deliberate cutting of the throat of a living creature, whether animal or human. It appears about eighty-one times, most densely in the Pentateuch and prophetic books, and always stresses an intentional, often ceremonially regulated, taking of life.
Ritual Sacrifice in the Torah
1. Passover: “ You must keep it until the fourteenth day of the month, when the whole assembly of the congregation of Israel will slaughter it at twilight” (Exodus 12:6). The initial corporate use fixes the word in Israel’s redemptive memory.
2. Ordinary burnt, fellowship, sin, and guilt offerings: “And he is to slaughter the young bull before the LORD” (Leviticus 1:5; cf. 3:2; 4:4; 7:2). The action inaugurated every blood offering, underscoring that atonement began with the shedding of life.
3. Red Heifer and other special rites: “It is to be taken outside the camp and slaughtered in his presence” (Numbers 19:3). The word anchors cleansing rituals that reached beyond the altar, highlighting holiness that extends to the camp’s perimeter.
4. Domestic meat consumption: “You may slaughter any of your herd or flock He has given you … and you may eat within your gates whenever you desire” (Deuteronomy 12:21). Even ordinary meals were to echo sacrificial propriety by draining blood.
Atonement and Covenant Significance
Every sanctioned act of slaughter reinforced the principle that “the life of the flesh is in the blood” (Leviticus 17:11). The word therefore serves as a linguistic thread binding covenant forgiveness to substituted life, previewing the once-for-all sacrifice of Christ (Hebrews 9:12-14).
Daily Temple Service and Priesthood
Priestly ministry began where the worshiper’s knife ended. By requiring the layman to slaughter and the priest to handle the blood, the verb underscores shared responsibility: sin costs life; reconciliation requires mediation. This rhythm dominated morning and evening offerings, festival convocations, and individual vows.
Slaughter in Warfare and Judgment
The term also describes divinely sanctioned military executions: “When the letter arrived, these men took the sons of the king, slaughtered all seventy of them” (2 Kings 10:7). Prophets widen the scope to eschatological judgment: “He will devote them to destruction, giving them over to slaughter” (Isaiah 34:2; cf.Jeremiah 25:34;Ezekiel 9:6). In each setting, slaughter signals that the LORD’s holiness will not tolerate persistent rebellion.
Illicit Killing and Ethical Implications
Where worship is corrupted, slaughter becomes profanity. Malachi indicts deceptive priests: “Cursed be the deceiver … who sacrifices a blemished animal to the Lord” (Malachi 1:14). Zechariah portrays oppressive rulers as butchers: “Whose buyers slaughter them and go unpunished” (Zechariah 11:4-5). Such misuse of power distorts a verb meant for ordered worship into an image of covenant breach.
Prophetic and Poetic Imagery
Jeremiah laments, “Drag them away like sheep to the slaughter” (Jeremiah 12:3), merging pastoral and martial scenes to dramatize national doom. The metaphor of sheep being slaughtered reappears inJeremiah 51:40 and anticipates messianic reflection on the suffering Servant.
Typological Foreshadowing of Christ
The Passover lamb (Exodus 12), the continual burnt offering (Exodus 29:38-42), and the red heifer (Numbers 19) converge in the crucifixion. The New Testament repeatedly evokes Old Testament slaughter language (e.g.,Revelation 5:12) to proclaim Jesus as the “Lamb who was slain,” the ultimate fulfillment of every prior shedding of blood.
Practical Ministry Applications
• Preaching: The verb supplies vivid vocabulary for illustrating sin’s cost and Christ’s propitiation.
• Pastoral Care: Its sacrificial background helps believers grasp assurance—atonement is objective and complete.
• Moral Instruction: Texts that condemn unjust slaughter guide ethical teaching on violence, stewardship of creation, and social justice.
Representative References
Genesis 22:10;Exodus 12:6;Leviticus 1:5;Numbers 19:3;Deuteronomy 12:21;1 Samuel 28:24;2 Kings 10:7;2 Chronicles 29:22;Isaiah 34:2;Jeremiah 25:34;Ezekiel 21:12;Zechariah 11:4-5;Malachi 1:14.
Theological Reflection
The verb’s trajectory moves from altar to cross to final judgment. It exposes the gravity of sin, sustains the logic of substitution, and urges reverent obedience. In worship, war, or warning, the word ultimately exalts the holiness and mercy of God who provides the perfect sacrifice to end all slaughter.
Forms and Transliterations
הַשְּׁחֻטָ֔ה הַשְּׁחוּטָ֔ה השחוטה השחטה וְשַׁחֲט֖וּ וְשַׁחֲט֥וּ וְשַׁחֲטָ֥ה וְשָׁחֲט֣וּ וְשָׁחַ֖ט וְשָׁחַ֛ט וְשָׁחַ֞ט וְשָׁחַ֣ט וְשָׁחַ֤ט וְשָׁחַ֥ט וְשָׁחַ֨ט וְשָׁחַט֙ וְשָׁחַט֮ וְשָׁחַטְתָּ֖ וְשָׁחַטְתָּ֣ וְשָׁחַטְתָּ֥ וְשָׁחֹ֣ט וַֽיִּשְׁחֲט֖וּ וַֽיִּשְׁחֲטוּ֙ וַֽיִּשְׁחָט֞וּם וַֽתִּשְׁחֲטִ֖י וַיִּשְׁחֲט֣וּ וַיִּשְׁחֲט֤וּ וַיִּשְׁחֲטוּ־ וַיִּשְׁחַ֖ט וַיִּשְׁחַ֛ט וַיִּשְׁחַ֤ט וַיִּשְׁחַ֧ט וַיִּשְׁחַט֩ וַיִּשְׁחָ֑ט וַיִּשְׁחָ֓ט ׀ וַיִּשְׁחָ֗ט וַיִּשְׁחָט֖וּהוּ וַיִּשְׁחָטֵ֖ם וַיִּשְׁחָטֵ֞ם וַיִּשְׁחָטֵ֥הוּ וַיִּשְׁחָטוּם֙ וּֽבְשַׁחֲטָ֤ם וּשְׁחַטְתֶּ֤ם וּשְׁחָט֕וֹ ובשחטם וישחט וישחטהו וישחטו וישחטו־ וישחטוהו וישחטום וישחטם ושחט ושחטה ושחטו ושחטת ושחטתם ותשחטי יִשְׁחֲט֖וּ יִשְׁחֲט֧וּ יִשְׁחֲט֨וּ יִשְׁחֲטוּ֙ יִשְׁחַ֔ט יִשְׁחַ֖ט יִשְׁחַ֜ט יִשְׁחַ֥ט יִשְׁחַ֧ט יִשְׁחָֽטוּ׃ יִשָּׁחֵ֥ט ישחט ישחטו ישחטו׃ לִשְׁח֤וֹט לִשְׁחֹ֖ט לשחוט לשחט שָׁחֲט֖וּ שָׁחַ֖ט שָׁחַ֥ט שֹׁחֲטֵ֤י שָׁח֛וּט שׁוֹחֵ֨ט שוחט שחוט שחט שחטו שחטי תִּשָּׁחֵ֤ט תִּשָּׁחֵ֨ט תִשְׁחֲט֖וּ תִשְׁחַ֥ט תשחט תשחטו haš·šə·ḥu·ṭāh haš·šə·ḥū·ṭāh hashshechuTah haššəḥuṭāh haššəḥūṭāh liš·ḥō·wṭ liš·ḥōṭ lishChot lišḥōṭ lišḥōwṭ šā·ḥă·ṭū šā·ḥaṭ šā·ḥūṭ šāḥaṭ šāḥăṭū šāḥūṭ shaChat shachaTu shaChut shochaTei shoChet šō·ḥă·ṭê šō·w·ḥêṭ šōḥăṭê šōwḥêṭ ṯiš·ḥă·ṭū ṯiš·ḥaṭ tiš·šā·ḥêṭ ṯišḥaṭ ṯišḥăṭū tishChat tishchaTu tishshaChet tiššāḥêṭ ū·ḇə·ša·ḥă·ṭām ū·šə·ḥā·ṭōw ū·šə·ḥaṭ·tem ūḇəšaḥăṭām ūšəḥāṭōw ūšəḥaṭtem ushechaTo ushechatTem uveshachaTam vaiyishChat vaiyishchaTehu vaiyishchaTem vaiyishchaTu vaiyishchaTuhu vaiyishchaTum vattishchaTi veshaChat veshachaTah veshachatTa veshachaTu veshaChot wat·tiš·ḥă·ṭî wattišḥăṭî way·yiš·ḥā·ṭê·hū way·yiš·ḥā·ṭêm way·yiš·ḥă·ṭū way·yiš·ḥă·ṭū- way·yiš·ḥā·ṭū·hū way·yiš·ḥā·ṭūm way·yiš·ḥaṭ way·yiš·ḥāṭ wayyišḥaṭ wayyišḥāṭ wayyišḥāṭêhū wayyišḥāṭêm wayyišḥăṭū wayyišḥăṭū- wayyišḥāṭūhū wayyišḥāṭūm wə·ša·ḥă·ṭāh wə·ša·ḥă·ṭū wə·šā·ḥă·ṭū wə·šā·ḥaṭ wə·šā·ḥaṭ·tā wə·šā·ḥōṭ wəšāḥaṭ wəšaḥăṭāh wəšāḥaṭtā wəšaḥăṭū wəšāḥăṭū wəšāḥōṭ yiš·ḥă·ṭū yiš·ḥā·ṭū yiš·ḥaṭ yiš·šā·ḥêṭ yišḥaṭ yišḥăṭū yišḥāṭū yishChat yishchaTu yishshaChet yiššāḥêṭ
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