2 Kings 24:4 — Word Study
WLCוְגַ֤ם דַּֽם־ הַנָּקִי֙ אֲשֶׁ֣ר שָׁפָ֔ךְ וַיְמַלֵּ֥א אֶת־ יְרוּשָׁלִַ֖ם דָּ֣ם נָקִ֑י וְלֹֽא־ אָבָ֥ה יְהוָ֖ה לִסְלֹֽחַ׃
BSAand also forgam [even, too] the innocentnâqîy [morally clean, guiltless] blooddâm he had shedshâphak■ [poured out, spilled] ◂For he had filledmâlêʼ▸ [made full, completed] JerusalemYᵉrûwshâlaim [the city of peace] with innocentnâqîy [guiltless, upright] blooddâm and the LORDYᵉhôvâh [Yehovah, the supreme God] was unwillingʼâbâh■ [did not consent, refused] to forgiveçâlach [pardon, show mercy]
| Greek | English | Parsing |
|---|---|---|
| וְגַ֤ם | and also | Conjunction, adverb |
| דַּֽם־ | [the] blood of | Noun common, masculine singular construct |
| הַנָּקִי֙ | the innocent | Particle |
| אֲשֶׁ֣ר | which | Particle |
| שָׁפָ֔ךְ | he had shed | Verb, Qal, perfect third person masculine singular |
| וַיְמַלֵּ֥א | and he filled | Verb, Piel, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יְרוּשָׁלִַ֖ם | Jerusalem | Noun proper |
| דָּ֣ם | blood | Noun common, masculine singular absolute |
| נָקִ֑י | innocent | Adj |
| וְלֹֽא־ | and not | Conjunction, particle |
| אָבָ֥ה | he was willing | Verb, Qal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| לִסְלֹֽחַ׃ | to forgive | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive. |
| KJV | And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon. |
| ASV | and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and Jehovah would not pardon. |
| YLT | and also the innocent blood that he hath shed, and he filleth Jerusalem with innocent blood, and Jehovah was not willing to forgive. |
| WEB | and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and Yahweh would not pardon. |
| BBE | And because of the death of those who had done no wrong, for he made Jerusalem full of the blood of the upright; and the Lord had no forgiveness for it. |
Where they part company is נָקִי — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that explain the actions and consequences.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁפַךְ
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 — 2 Kings 24:4
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 — Judgment Against Judahgenerated
2 Kings 24:4 discusses the severe consequences of King Manasseh's actions, particularly his shedding of innocent blood, which filled Jerusalem. This act provoked the LORD's anger, leading to His unwillingness to forgive the people of Judah. This verse is part of a larger narrative that highlights the moral decay and the resulting divine judgment faced by the kingdom of Judah due to its leaders' sins.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 21:16 | Moreover, Manasseh shed so much innocent blood that he filled Jerusalem from end to end, in addition to the sin that he had caused Judah to commit, doing evil in the sight of the LORD. |
| 2 | Numbers 35:33 | Do not pollute the land where you live, for bloodshed pollutes the land, and no atonement can be made for the land on which the blood is shed, except by the blood of the one who shed it. |
| 3 | Deuteronomy 19:10 | Thus innocent blood will not be shed in the land that the LORD your God is giving you as an inheritance, so that you will not be guilty of bloodshed. |
| 4 | Jeremiah 2:34 | Moreover, your skirts are stained with the blood of the innocent poor, though you did not find them breaking in. But in spite of all these things |
| 5 | Jeremiah 19:4 | because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָקִי, ha.na.Kigenerated
The word נָקִי (naqi) is an adjective meaning innocent or guiltless. It describes someone who is morally clean or free from blame, emphasizing integrity and moral purity. In this context, it refers specifically to the innocent blood that was shed in Jerusalem, highlighting the severity of the sin committed.
This term appears in various contexts throughout the Hebrew Bible, often associated with purity and freedom from guilt. The use of נָקִי here underscores the moral implications of the violence that occurred, as it points to the unjust nature of the bloodshed.
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. The BSB has innocent, and so do the KJV, ASV, and others: all maintain the moral clarity of נָקִי.
Where others part company with the BSB, they do so over the rendering of נָקִי. The BBE translates it as upright, suggesting a slightly different nuance in the moral quality being emphasized.
Sentence Structuregenerated
The main verb of the verse is שָׁפָךְ, he had shed, which governs the actions described in the clauses that follow. The structure emphasizes the shedding of innocent blood and the subsequent filling of Jerusalem with that blood, leading to God's refusal to forgive.
The sentence's flow shows a cause-and-effect relationship: the shedding of innocent blood results in divine judgment, as articulated by the verbs and phrases that follow the main action.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָקִי is rendered as ἀθῷον (athōon), which also means innocent. This choice aligns closely with the moral implications of the Hebrew term, maintaining the emphasis on guiltlessness in the context of the bloodshed.
The translation reflects a consistent understanding of the moral weight of the actions described, preserving the original intent of the Hebrew text.
In plain words — the whole versegenerated
2 Kings 24:4 describes how King Manasseh's actions led to the shedding of innocent blood in Jerusalem. This bloodshed was so severe that the LORD was unwilling to forgive the people of Judah for their sins.
Frequently Asked Questionsgenerated
It indicates that God's judgment was pronounced due to the severity of the sins committed, particularly the shedding of innocent blood.
It highlights the moral implications of the violence that occurred, emphasizing that the victims were guiltless and unjustly harmed.
The consequence was divine judgment, as it provoked the LORD's anger and led to His refusal to forgive the people.
It serves as a pivotal moment illustrating the moral decline of Judah and the resulting consequences of their leaders' sins.
Reflection Questionsgenerated
- What does it mean to be innocent or guiltless in today's context?
- How can we reflect on the consequences of our actions in light of this verse?
- In what ways can we advocate for justice and protect the innocent in our communities?
- How does understanding God's response to sin shape our view of His mercy and justice?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 2 Kings 24:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd also for the innocent blood that he shed, for he filled Jerusalem with innocent blood,.... See 2 Kings 21:16 which cruel usage of the prophets, and servants of the Lord, was still continued; see
Read John Gill on 2 Kings 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the innocent blood, to wit, of those prophets and saints who either reproved or would not comply with his idolatrous worship.
Read Matthew Poole on 2 Kings 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 24:4 And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.Ver. 4. And also for the innocent blood.] Of this crying sin Jehoahaz also and Jehoiakim were deeply guilty.
Read John Trapp on 2 Kings 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The innocent blood.—Heb., blood of the innocent; an expression like hand of the right, i.e., the right hand; or, day of the sixth, i.e., the sixth day. Thenius thinks the murder of some prominent personage, such as Isaiah, may be intended, and wishes to distinguish between the statement of the first clause of the verse and the second; but 2 Kings 21:16, where the two statements are connected more closely, does not favour this view. Which the Lord would not pardon.—Literally, and Jehovah willed not to pardon. We must not soften the statement of 2 Kings 24:3-4, as Bähr does, by asserting the meaning to be that the nation was punished, not for the sins of Manasseh, but for its persistence…
Read Charles John Ellicott on 2 Kings 24 →CambridgeThe Cambridge Bible for Schools and Colleges4. which [R.V. and] the Lord would not pardon] The example, set for so long a time, had so penetrated the national character, that Jehovah, who multiplies His pardon (Isaiah 55:7), could bear with the transgressions no longer. We gather from Chronicles that Jehoiakim did evil like his predecessors. His abominations that he did, and that which was found in him (probably meaning, the evil found in his ways), were written in the book of the kings of Israel and Judah.
Read Cambridge on 2 Kings 24 →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
and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.
and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and Yahweh would not pardon.
and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.
Because he killed innocent people and stained Jerusalem with their blood, the Lord was unwilling to forgive them.
Tyndale line
And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.
and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and Jehovah would not pardon.
and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and the LORD would not pardon.
And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.
And for the innocent blood that he shed, (for he filled Ierusalem with innocent blood) therefore the Lord would not pardon it.
Strictly literal
and also [because of] the innocent blood that he had shed; for he had filled Jerusalem with innocent blood, and Jehovah would not pardon.
and also the innocent blood that he hath shed, and he filleth Jerusalem with innocent blood, and Jehovah was not willing to forgive.
and also the innocent blood that he has shed, and he fills Jerusalem with innocent blood, and YHWH was not willing to forgive.
And also for the innocent blood that he had shed; for he had filled Jerusalem with innocent blood; wherefore the Lord would not pardon.
and also because of the innocent blood that he shed, for he filled Jerusalem with innocent blood. Yahweh was not willing to pardon that.
From the Latin
And for the innocent blood that he shed, filling Jerusalem with innocent blood: and therefore the Lord would not be appeased.
Simplified
filling Jerusalem with their blood. The Lord was not willing to forgive this.
And because of the death of those who had done no wrong, for he made Jerusalem full of the blood of the upright; and the Lord had no forgiveness for it.
Word by word, the decisions they made
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 largely agree in their wording, with 12 out of 14 words matched. This indicates a strong consistency in the core message of the verse across these ancient texts, emphasizing the shedding of innocent blood and the resulting divine judgment.
וְגַ֤ם דַּֽם־ הַנָּקִי֙ אֲשֶׁ֣ר שָׁפָ֔ךְ וַיְמַלֵּ֥א אֶת־ יְרוּשָׁלִַ֖ם דָּ֣ם נָקִ֑י וְלֹֽא־ אָבָ֥ה יְהוָ֖ה לִסְלֹֽחַ׃
12 of the 14 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 2 Kings 24:4
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms — Noun common · masculine singular constructHNcmsc
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…
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Art | Adj — ParticleHTd/Aamsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
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)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
סָלַח (sa.lach) is a Hebrew verb meaning to forgive or pardon. It is a primitive root with forms in both the Qal and Niphal stems, indicating the act of forgiving and the state of being forgiven, respectively. The term appears in contexts related to forgiveness, including legal or ritual settings.
[סָלַח] vb. forgive, pardon
Qal forgive, pardon
Niph. term.techn. in code of P, it shall be forgiven him
base
H5545 סָלַח forgive, pardon
5545 calach saw-lakh'
a primitive root; to forgive:--forgive, pardon, spare.
סָלַח (sa.lach) — to forgive.
1) to forgive, pardon
1a) (Qal) to forgive, pardon
1b) (Niphal) to be forgiven
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc