Ezekiel 16:38 — Word Study
WLCוּשְׁפַטְתִּיךְ֙ מִשְׁפְּטֵ֣י נֹאֲפ֔וֹת וְשֹׁפְכֹ֖ת דָּ֑ם וּנְתַתִּ֕יךְ דַּ֥ם חֵמָ֖ה וְקִנְאָֽה׃
BSAAnd I will sentence youshâphaṭ [judge, impose punishment] to the punishmentmishpâṭ [judgment, condemnation] of women who commit adulterynâʼaph [are unfaithful, break wedlock] and those who shedshâphak [pour out, take] blooddâm so I will bring upon younâthan the wrathchêmâh [rage, fury] of your bloodsheddâm [violent acts, slaughter] and jealousyqinʼâh [intense passion, envy]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁפַטְתִּיךְ֙ | and I will judge you | Verb qal sequential perfect first person common singular, suffix |
| מִשְׁפְּטֵ֣י | judgments of | Noun common, masculine plural construct |
| נֹאֲפ֔וֹת | adulteresses | Verb, Qal, participle (active) feminine plural |
| וְשֹׁפְכֹ֖ת | and [women who] shed | Conjunction, verb qal participle (active) feminine plural common |
| דָּ֑ם | blood | Noun common, masculine singular absolute |
| וּנְתַתִּ֕יךְ | and I will put on you | Verb qal sequential perfect first person common singular, suffix |
| דַּ֥ם | blood of | Noun common, masculine singular construct |
| חֵמָ֖ה | rage | Noun common, feminine singular absolute |
| וְקִנְאָֽה׃ | and jealousy | Conjunction, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will sentence you to the punishment of women who commit adultery and those who shed blood; so I will bring upon you the wrath of your bloodshed and jealousy. |
| KJV | And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. |
| ASV | And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of wrath and jealousy. |
| YLT | And I have judged thee — judgments of adulteresses, And of women shedding blood, And have given thee blood, fury, and jealousy. |
| WEB | I will judge you as women who break wedlock and shed blood are judged; and I will bring on you the blood of wrath and jealousy. |
| BBE | And you will be judged by me as women are judged who have been untrue to their husbands and have taken life; and I will let loose against you passion and bitter feeling. |
Where they part company is מִשְׁפְּטֵ֣י — see How Translations Differ.
The structure consists of a main clause followed by two subordinate phrases that elaborate on the nature of the judgment and its consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָאַף
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 — Ezekiel 16:38
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 — God's Judgment on Jerusalemgenerated
Ezekiel 16:38 is part of a larger passage where God, through Ezekiel, condemns Jerusalem for its unfaithfulness and violent actions. The surrounding verses depict a vivid metaphor of infidelity, likening Jerusalem to an unfaithful wife who has betrayed her husband. This judgment serves as a warning of the consequences of turning away from God and engaging in sinful actions, drawing on themes of justice and divine retribution.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:40 | They will bring a mob against you, who will stone you and cut you to pieces with their swords. |
| 2 | Ezekiel 23:45–47 | But righteous men will sentence them to the punishment of those who commit adultery and bloodshed, because they are adulteresses with blood on their hands. |
| 3 | Genesis 38:11–24 | Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until my son Shelah grows up.” For he thought, “He may die too, like his brothers.” So Tamar went to live in her father’s house. |
| 4 | Leviticus 20:10 | If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must surely be put to death. |
| 5 | Deuteronomy 22:22–24 | If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מִשְׁפְּטֵ֣י, mish.pe.Teigenerated
The word שָׁפַט (shaphat) means to judge or govern, and it can also imply punishment or vindication. In this context, it highlights God's role as a judge who imposes consequences for unfaithfulness and violence.
As a verb in the perfect tense, it indicates a completed action — God will definitively judge Jerusalem. This reflects the certainty of divine judgment as a response to the people's actions.
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
The main verb שְׁפַטְתִּיךְ (u.she.fa.tiKh) governs the structure of the verse, indicating that God will judge. This is followed by a series of noun phrases that specify the nature of the judgments.
The sentence structure emphasizes the consequences of unfaithfulness and bloodshed, with the verbs and nouns intricately linked to show the severity of the judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׁפַטְתִּיךְ is rendered as σε — a direct address indicating the personal nature of the judgment. This choice emphasizes God's direct involvement in the judgment against Jerusalem.
The Greek term for מִשְׁפְּטֵ֣י is ἐκδικήσει, which conveys a sense of retribution, aligning with the theme of justice found in the Hebrew text.
In plain words — the whole versegenerated
Ezekiel 16:38 reveals God's judgment against Jerusalem for its unfaithfulness and bloodshed. God declares that He will impose a punishment similar to that of adulterous women and those who commit violence. This judgment reflects the seriousness of their actions and the consequences they will face.
Frequently Asked Questionsgenerated
It signifies that God holds His people accountable for their actions, particularly when they turn away from Him and engage in sinful behavior.
Bloodshed represents violence and the consequences of sin, highlighting the severity of the actions that have led to God's judgment.
Jealousy reflects God's passionate desire for faithfulness from His people, indicating that their unfaithfulness provokes His righteous anger.
This verse encapsulates the theme of judgment in Ezekiel, where God addresses the unfaithfulness of His people and the consequences of their actions.
Reflection Questionsgenerated
- In what ways can I recognize unfaithfulness in my own life and seek to turn back to God?
- How can understanding God's judgment help me to live more faithfully?
- What does this verse teach about the seriousness of sin and its consequences?
- How can I cultivate a deeper relationship with God to avoid the pitfalls of spiritual unfaithfulness?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 16:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will judge thee as women that break wedlock,.... The marriage covenant, defile the marriage bed, and were adulteresses, who by the law of Moses were to be punished with death, Leviticus 20:10;
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy. I will judge thee, as women that break wedlock - (Leviticus 20:10; cf. Ezekiel 16:2).
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I, who am thy Lord and Husband, whose authority and kindness thou hast so contemned and abused, will judge thee; both condemn thee to suffer what thou deservest, and execute what thou art condemned to; as women that break wedlock, who were sometimes strangled, sometimes stoned, sometimes burnt, were put to death to be sure, . It may intimate the future destruction of her adulterous lovers, for both the adulterer and adulteress were to die. Site was guilty of the unnatural murder of her children, and God will, according to his own law, ,6 Numbers 35:31,32, cause her blood to be shed. Will give thee blood; the like phrase you have , and elsewhere; the like judgment is expressed by…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.Ver. 38. And I will judge thee as women that break wedlock.] See Leviticus 20:10 Deuteronomy 22:22. The Egyptians cut off the harlot’ s nose, and the adulterer’ s privy members; the Romans beheaded them; the old Germans whipped them through the streets; Canutus, the Danish king in this land, banished them; Tenedius, a king in another land, did cut them in sunder with an axe; by our laws they are to be hanged, as by the Jews’ laws to be stoned. And shed blood.] See Ezekiel 16:35. I will give thee blood.] God loveth to retaliate.
Read John Trapp on Ezekiel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38) Women that break wedlock and shed blood.—Under the Mosaic law the penalty for adultery was death (Leviticus 20:10), and the same penalty also was attached to the devotion of “seed to Moloch” (Leviticus 20:1-5), and to murder (Exodus 21:12). The Jewish method of capital punishment on individuals was by stoning (see Leviticus 20:2, and comp. John 8:5), and of punishing an apostate city was by the sword (Deuteronomy 13:15). Hence both modes are mentioned together in Ezekiel 16:40, though somewhat at the expense of the consistency of the allegory. The last clause would be more exactly translated, “I will make thee blood of fury and jealousy,” the fury referring to the avenging of murder…
Read Charles John Ellicott on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges38. shed blood] Reference to child murder, Ezekiel 16:20; Ezekiel 16:36. Cf. ch. Ezekiel 23:45; Leviticus 20:10; Deuteronomy 22:22. give thee blood in fury] Lit. make thee the blood of fury, i.e. bring on thee the bloody death which fury and jealousy executes. On cons. cf. ch. Ezekiel 26:21, Ezekiel 35:6.
Read Cambridge on Ezekiel 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible38. I will judge thee — The scorn of the nations whose favor she has courted will be the least of her punishment. I will give thee blood in fury and jealousy — Rather, I will make thee to be the blood of fury and jealousy.
Read Daniel Denison Whedon on Ezekiel 16 →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 I will sentence you to the punishment of women who commit adultery and those who shed blood; so I will bring upon you the wrath of your bloodshed and jealousy.
I will judge you as women who break wedlock and shed blood are judged; and I will bring on you the blood of wrath and jealousy.
And I will sentence you to the punishment of women who commit adultery and those who shed blood; so I will bring upon you the wrath of your bloodshed and jealousy.
I will punish you as an adulteress and murderer deserves. I will avenge your bloody deeds with furious rage.
Tyndale line
And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of wrath and jealousy.
And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy.
And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.
And I wil iudge thee after ye maner of them that are harlots, and of them that shead blood, and I wil giue thee the blood of wrath and ielousie.
Strictly literal
And I will judge thee with the judgments of women that commit adultery and shed blood; and I will give thee up to the blood of fury and jealousy;
And I have judged thee — judgments of adulteresses, And of women shedding blood, And have given thee blood, fury, and jealousy.
And I have judged you—judgments of adultresses, || And of women shedding blood, || And have given you blood, fury, and jealousy.
And I will judge thee, as adulteresses and women that shed blood are judged; and I will bring upon thee the blood of fury and jealousy.
For I will punish you for adultery and the shedding of blood, and I will bring on you the bloodshed of my anger and passion.
From the Latin
And I will judge thee as adulteresses, and they that shed blood are judged: and I will give thee blood in fury and jealousy.
Simplified
I will impose on you the punishment for women who commit adultery and those who murder; you will be punished in passionate anger.
And you will be judged by me as women are judged who have been untrue to their husbands and have taken life; and I will let loose against you passion and bitter feeling.
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 agree in their wording for this verse, with the Septuagint providing a direct translation of the Hebrew terms. Both texts convey the same message of judgment against unfaithfulness and violence.
וּשְׁפַטְתִּיךְ֙ מִשְׁפְּטֵ֣י נֹאֲפ֔וֹת וְשֹׁפְכֹ֖ת דָּ֑ם וּנְתַתִּ֕יךְ דַּ֥ם חֵמָ֖ה וְקִנְאָֽה׃
9 of the 9 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 Ezekiel 16:38
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp2fs
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
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…
נָאַף (na'aph) is a Hebrew verb meaning to commit adultery, typically referring to a man with another's wife. It can also denote idolatrous worship in a figurative sense. The root encompasses both the act of adultery and its implications, including the role of women in this context.
[נָאַף] vb. commit adultery
base
H5003 נָאַף commit adultery
5003 na'aph naw-af'
a primitive root; to commit adultery; figuratively, to
apostatize:--adulterer(-ess), commit(-ing) adultery, woman
that breaketh wedlock.
נָאַף (na.aph) — to commit adultery.
1) to commit adultery
1a) (Qal)
1a1) to commit adultery
1a1a) usually of man
1a1a1) always with wife of another
1a1b) adultery (of women) (participle)
1a2) idolatrous worship (fig.)
1b) (Piel)
1b1) to commit adultery
1b1a) of man
1b1b) adultery (of women) (participle)
1b2) idolatrous worship (fig.)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
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
Conj | V-Qal — Conjunction · verb qal participle (active) feminine plural commonHC/Vqrfpc
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…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs | Suff — Verb qal sequential perfect first person common singular · suffixHc/Vqq1cs/Sp2fs
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…
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
N-fs — Noun common · feminine singular absoluteHNcfsa
קִנְאָה (qin'ah) encompasses a range of meanings including ardor, zeal, and jealousy, often reflecting intense emotional states. It can denote a jealous disposition, particularly in the context of relationships, as well as religious zeal and divine jealousy. The term is rooted in the concept of envy and can imply anger, both in human interactions and in God's response to humanity.
קִנְאָה n.f. ardour, zeal, jealousy
base
H7068 קִנְאָה ardour, zeal, jealousy
7068 qin'ah kin-aw'
from 7065; jealousy or envy:--envy(-ied), jealousy, X sake,
zeal.
see HEBREW for 07065
קִנְאָה (qin.ah) — jealousy.
1) ardour, zeal, jealousy
1a) ardour, jealousy, jealous disposition (of husband)
1a1) sexual passion
1b) ardour of zeal (of religious zeal)
1b1) of men for God
1b2) of men for the house of God
1b3) of God for his people
1c) ardour of anger
1c1) of men against adversaries
1c2) of God against men
1d) envy (of man)
1e) jealousy (resulting in the wrath of God)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
jel'-us-i (qin'ah; zelos): Doubtless, the root idea of both the Greek and the Hob translated "jealousy" is "warmth," "heat." Both are used in a good and a bad sense--to represent right and wrong passion.
When jealousy is attributed to God, the word is used in a good sense. The language is, of course, anthropomorphic; and it is based upon the feeling in a husband of exclusive right in his wife. God is conceived as having wedded Israel to Himself, and as claiming, therefore, exclusive devotion. Disloyalty on the part of Israel is represented as adultery, and as provoking God to jealousy. See, e.g., De 32:16,21; 1Ki 14:22; Ps 78:58; Eze 8:3; 16:38,42; 23:25; 36:5; 38:19.
Jealousy
Suspicion of a wife’s purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another’s honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14).