Ezekiel 22:9 — Word Study
WLCאַנְשֵׁ֥י רָכִ֛יל הָ֥יוּ בָ֖ךְ לְמַ֣עַן שְׁפָךְ־ דָּ֑ם וְאֶל־ הֶֽהָרִים֙ אָ֣כְלוּ בָ֔ךְ זִמָּ֖ה עָשׂ֥וּ בְתוֹכֵֽךְ׃
BSAarehâyâh■ slanderousrâkîyl [men who carry tales] bent onmaʻan [to shed, for the purpose of] bloodsheddâm [pouring out, spilling] are those who eatʼâkal■ [devour, consume] onʼêl the mountain [shrines]har [hill, high place, places of idol worship] and commitʻâsâh■ [do, make] ◂acts of indecencyzimmâh [wickedness, lewdness, zimmah]
| Greek | English | Parsing |
|---|---|---|
| אַנְשֵׁ֥י | people of | Noun common, masculine plural construct |
| רָכִ֛יל | slander | Noun common, masculine singular absolute |
| הָ֥יוּ | they have been | Verb, Qal, perfect third person common plural |
| בָ֖ךְ | in you | Preposition, suffix |
| לְמַ֣עַן | so as | Particle |
| שְׁפָךְ־ | to shed | Verb, Qal, infinitive construct common |
| דָּ֑ם | blood | Noun common, masculine singular absolute |
| וְאֶל־ | and to | Conjunction, preposition |
| הֶֽהָרִים֙ | the mountains | Particle, noun common masculine plural absolute |
| אָ֣כְלוּ | they have eaten | Verb, Qal, perfect third person common plural |
| בָ֔ךְ | in you | Preposition, suffix |
| זִמָּ֖ה | licentiousness | Noun common, feminine singular absolute |
| עָשׂ֥וּ | they have done | Verb, Qal, perfect third person common plural |
| בְתוֹכֵֽךְ׃ | in [the] midst of you | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Among you are slanderous men bent on bloodshed; within you are those who eat on the mountain shrines and commit acts of indecency. |
| KJV | In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness. |
| ASV | Slanderous men have been in thee to shed blood; and in thee they have eaten upon the mountains: in the midst of thee they have committed lewdness. |
| YLT | Men of slander have been in thee to shed blood, And on the mountains they have eaten in thee, Wickedness they have done in thy midst. |
| WEB | Slanderous men have been in you to shed blood. In you they have eaten on the mountains. They have committed lewdness among you. |
| BBE | In you there are men who say evil of others, causing death; in you they have taken the flesh with the blood for food; in your streets they have put evil designs into effect. |
Where they part company is in the use of רָכִיל — see How Translations Differ.
The sentence presents a main clause followed by additional phrases that provide context and detail about the actions of the individuals mentioned.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 22:9
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 — The Judgment Against Jerusalemgenerated
Ezekiel 22:9 presents a vivid indictment of Jerusalem, highlighting the presence of slanderous individuals and those engaging in immoral acts. This verse is part of a larger section where Ezekiel outlines the various sins of the people, emphasizing their failure to uphold God's standards. The surrounding verses further illustrate the depth of their corruption, as seen in Ezekiel 22:8 and Ezekiel 22:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:16 | You shall not bear false witness against your neighbor. |
| 2 | Exodus 23:1 | “You shall not spread a false report. Do not join the wicked by being a malicious witness. |
| 3 | Leviticus 19:16 | You must not go about spreading slander among your people. You must not endanger the life of your neighbor. I am the LORD. |
| 4 | 1 Kings 21:10–13 | But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.” |
| 5 | Psalm 50:20 | You sit and malign your brother; you slander your own mother’s son. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — רָכִיל, ra.Khilgenerated
The term רָכִיל (ra.Khil) refers to a slanderer or tale-bearer, indicating someone who spreads rumors or false information. It carries a negative connotation, emphasizing the destructive nature of gossip within a community.
This word is used specifically to describe individuals who cause discord and harm by sharing malicious tales. Its presence in this verse underscores the moral decay present among the people of Jerusalem.
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 finite verb הָיּוּ (they have been) governs the main clause, indicating the presence of slanderous men. This structure is supported by several prepositional phrases that elaborate on the context of their actions.
The sentence is constructed with multiple phrases detailing the actions of these individuals, emphasizing their immoral behavior and the consequences of their actions within the community.
Septuagint Backgroundgenerated
The Septuagint translates רָכִיל as λῃσταὶ (lēstai), meaning 'robbers' or 'bandits.' This choice broadens the interpretation, suggesting not only slander but also a more general sense of wrongdoing and violence.
This shift in meaning highlights the severity of the moral decline in Jerusalem, as it equates slanderers with those who commit acts of violence.
In plain words — the whole versegenerated
Ezekiel 22:9 shows that among the people of Jerusalem, there are slanderers who spread false tales and individuals who commit immoral acts. This verse highlights the deep moral corruption present in the city.
Frequently Asked Questionsgenerated
A slanderous person spreads false information about others, causing harm and discord within the community.
Bloodshed indicates violence and the serious moral failures of the people, showing the gravity of their sins.
Mountain shrines refer to high places of worship, often associated with idolatry and immoral practices in ancient Israel.
Acts of indecency refer to immoral behaviors, including sexual misconduct and other forms of wickedness.
Reflection Questionsgenerated
- How can I guard against slanderous speech in my own life?
- What are some ways I can promote honesty and integrity in my community?
- In what areas of my life do I need to seek purity and avoid indecency?
- How can understanding this verse help me reflect on the moral state of my own surroundings?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezekiel 22:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn thee are men that carry tales to shed blood,.... Innocent blood, as the Targum; such who go from house to house, as pedlars do, with their wares or spices, as the word (a) signifies; hence the
Read John Gill on Ezekiel 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness.
Read Robert Jamieson on Ezekiel 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMen that carry tales; informers and trepanners, or persons that, corrupted with money, give in false witness against the innocent; and the princes of Israel had hand in it. They eat, offer sacrifice, on the mountains, and feast there, celebrating the honour of their idols: see ,11,15. Lewdness; enormous, contrived mischiefs, as the word imports.
Read Matthew Poole on Ezekiel 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:9 In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness.Ver. 9. In thee are men that carry tales.] Heb., Men of slanders. Whisperers, backbiters, tale bearers - pedlars, the Hebrew word, signifieth such as drop a tale here and another there - are viri latrones, thieves, as the Septuagint here translate, yea, they are murderers. The devil was first a slanderer, and then a murderer. His agents first take away the credit of the Church, and then wound her. The primitive Christians were first belied, and then cruelly handled; so were the French Protestants before the massacre of Paris. Humphry, Duke of…
Read John Trapp on Ezekiel 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. In thee are men that carry tales] Witnesses that will swear any thing, even where life is concerned. They eat upon the mountains] Sacrifice to idols, and celebrate their festivals.
Read AdamClarke on Ezekiel 22 →
CambridgeThe Cambridge Bible for Schools and Colleges9. Informers and false witnesses, Jeremiah 9:3; Exodus 23:1; Leviticus 19:16. Cf. ch. Ezekiel 18:6; Ezekiel 18:11. commit lewdness] This clause should probably introduce the vices in Ezekiel 22:10. Idolatry is metaphorically “lewdness,” but here it is not the community but individuals who are spoken of, cf. Ezekiel 22:11.
Read Cambridge on Ezekiel 22 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Men that carry tales — Slanderers and false witnesses (Exodus 23:1; Leviticus 19:16; 1 Kings 21:10; Jeremiah 9:3; Jeremiah 37:13). Eat upon the mountains — See Ezekiel 18:6; Ezekiel 18:11. Lewdness — See Ezekiel 16:43.
Read Daniel Denison Whedon on Ezekiel 22 →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
Among you are slanderous men bent on bloodshed; within you are those who eat on the mountain shrines and commit acts of indecency.
Slanderous men have been in you to shed blood. In you they have eaten on the mountains. They have committed lewdness among you.
Among you are slanderous men bent on bloodshed; within you are those who eat on the mountain shrines and commit acts of indecency.
Slanderous men shed blood within you. Those who live within you eat pagan sacrifices on the mountains; they commit obscene acts among you.
Tyndale line
In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness.
Slanderous men have been in thee to shed blood; and in thee they have eaten upon the mountains: in the midst of thee they have committed lewdness.
Slanderous men have been in thee to shed blood: and in thee they have eaten upon the mountains: in the midst of thee they have committed lewdness.
In thee are men that carry tales to shed blood: and in thee they eat upon the mountains: in the midst of thee they commit lewdness.
In thee are men that cary tales to shed blood: in thee are they that eate vpon the mountaines: in ye mids of thee they comit abomination.
Strictly literal
In thee there have been slanderous men to shed blood; and in thee have they eaten upon the mountains; in the midst of thee they have committed lewdness;
Men of slander have been in thee to shed blood, And on the mountains they have eaten in thee, Wickedness they have done in thy midst.
Men of slander have been in you to shed blood, || And they have eaten on the mountains in you, || They have done wickedness in your midst.
Tale-bearers [also] were within thee, in order to shed blood; and upon the mountains did they eat within thee; incest did they commit in the midst of thee.
Slanderous men have come within you in order to pour out blood, and they eat on the mountains. They perform wickedness in your midst.
From the Latin
Slanderers have been in thee to shed blood, and they have eaten upon the mountains in thee, they have committed wickedness in the midst of thee.
Simplified
Living among you are people who falsely accuse others in order to put them to death. You also have those who eat religious meals at pagan shrines in the mountains, and commit immoral acts within the city.
In you there are men who say evil of others, causing death; in you they have taken the flesh with the blood for food; in your streets they have put evil designs into effect.
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 presents the verse as it stands, while the Septuagint matches 13 of the 14 words. The slight variations in word choice reflect different emphases in translation but do not alter the overall message of the text.
אַנְשֵׁ֥י רָכִ֛יל הָ֥יוּ בָ֖ךְ לְמַ֣עַן שְׁפָךְ־ דָּ֑ם וְאֶל־ הֶֽהָרִים֙ אָ֣כְלוּ בָ֔ךְ זִמָּ֖ה עָשׂ֥וּ בְתוֹכֵֽךְ׃
13 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 Ezekiel 22:9
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.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — 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…
רָכִיל (rakiyl) refers to a slanderer or tale-bearer, someone who spreads gossip or informs on others. It is built from the root meaning of scandal-mongering. The entries consistently emphasize its negative connotation related to slander and gossip.
רָכִיל n.[m.] slander, > tale-bearer, informer
base
H7400 רָכִיל
7400 rakiyl raw-keel'
from 7402 a scandal-monger (as travelling about):--slander,
carry tales, talebearer.
see HEBREW for 07402
רָכִיל (ra.khil) — slander.
slander, slanderer, tale bearer, informer
N-ms — Noun common · masculine singular absoluteHNcmsa
slan'-der (substantive, dibbah, "slander"; diabolos, "slanderer"; verb raghal, "to slink about" as a talebearer, lashan, "to use the tongue," "to slander"; diaballo, "to calumniate," "to slander"; and other words): Slander (etymologically a doublet of "scandal," from OFr. esclandre, Latin scandalum, "stumblingblock") is an accusation maliciously uttered, with the purpose or effect of damaging the reputation of another. As a rule it is a false charge (compare Mt 5:11); but it may be a truth circulated insidiously and with a hostile purpose (e.g. Da 3:8, "brought accusation against," where Septuagint has diaballo, "slander"; Lu 16:1, the same Greek word). Warnings, condemnations and complaints in reference to this sin are very…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
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
HVqcc — Verb · Qal · infinitive construct commonHVqcc
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
זִמָּה (zimmah) refers to a plan or device, particularly one that is wicked or malicious. It encompasses meanings related to evil intentions, such as lewdness and mischief. The term is derived from a root meaning to plot or devise, and it captures various forms of moral wrongdoing, including adultery and idolatry.
זִמָּה n.f. plan, device, wickedness
base
H2154 זִמָּה plan, device, wickedness
2154 zimmah zim-maw'
or zammah {zam-maw'}; from 2161; a plan, especially a bad
one:--heinous crime, lewd(-ly, -ness), mischief, purpose,
thought, wicked (device, mind, -ness).
see HEBREW for 02161
זִמָּה (zim.mah) — wickedness.
1) plan, device, wickedness, evil plan, mischievous purpose
1a) plan, purpose
1b) evil device, wickedness
1c) not chaste, incest, licentiousness, adultery, idolatry, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See ADULTERY
→ See LASCIVIOUSNESS
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
HR/Ncmsc/Sp2fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
