Hosea 4:2 — Word Study
WLCאָלֹ֣ה וְכַחֵ֔שׁ וְרָצֹ֥חַ וְגָנֹ֖ב וְנָאֹ֑ף פָּרָ֕צוּ וְדָמִ֥ים בְּדָמִ֖ים נָגָֽעוּ׃
BSACursingʼâlâh [swearing, using God's name in vain] and lyingkâchash [deceiving, being untrue] murderrâtsach [killing, taking a life] and stealinggânab [taking secretly, deceiving] and adulterynâʼaph [committing unfaithfulness, being unfaithful] are rampantpârats■ [overflowing, widespread] ◂one act of bloodsheddâm [violence, shedding of blood] follows anothernâgaʻ■ [blood touching blood, one violent act leading to another]
| Greek | English | Parsing |
|---|---|---|
| אָלֹ֣ה | cursing | Verb, Qal, infinitive absolute |
| וְכַחֵ֔שׁ | and deceiving | Conjunction, verb piel infinitive construct common |
| וְרָצֹ֥חַ | and murdering | Conjunction, verb qal infinitive absolute |
| וְגָנֹ֖ב | and stealing | Conjunction, verb qal infinitive absolute |
| וְנָאֹ֑ף | and committing adultery | Conjunction, verb qal infinitive absolute |
| פָּרָ֕צוּ | people have broken out | Verb, Qal, perfect third person common plural |
| וְדָמִ֥ים | and blood | Conjunction, noun common masculine plural absolute |
| בְּדָמִ֖ים | blood | Preposition, noun common masculine plural absolute |
| נָגָֽעוּ׃ | they have touched | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another. |
| KJV | By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. |
| ASV | There is nought but swearing and breaking faith, and killing, and stealing, and committing adultery; they break out, and blood toucheth blood. |
| YLT | Swearing, and lying, and murdering, And stealing, and committing adultery — have increased, And blood against blood hath touched. |
| WEB | There is cursing, lying, murder, stealing, and committing adultery; they break boundaries, and bloodshed causes bloodshed. |
| BBE | There is cursing and broken faith, violent death and attacks on property, men are untrue in married life, houses are broken into, and there is blood touching blood. |
All translations agree on the rendering of the key terms in this verse.
The main clause lists the rampant sins, followed by a phrase describing the consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּם
verbאָלָה
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 — Hosea 4:2
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 Indictment of Israelgenerated
Hosea 4:2 presents a vivid picture of the moral decay in Israel, where various sins such as cursing, lying, murder, stealing, and adultery are prevalent. The prophet Hosea highlights the consequences of these actions, indicating that one violent act leads to another, creating a cycle of bloodshed and immorality. This serves as a warning to the people about their behavior and its repercussions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 24:5 | The earth is defiled by its people; they have transgressed the laws; they have overstepped the decrees and broken the everlasting covenant. |
| 2 | Isaiah 48:1 | “Listen to this, O house of Jacob, you who are called by the name of Israel, who have descended from the line of Judah, who swear by the name of the LORD, who invoke the God of Israel— but not in truth or righteousness— |
| 3 | Isaiah 59:2–8 | But your iniquities have built barriers between you and your God, and your sins have hidden His face from you, so that He does not hear. |
| 4 | Jeremiah 5:1–2 | “Go up and down the streets of Jerusalem. Look now and take note; search her squares. If you can find a single person, anyone who acts justly, anyone who seeks the truth, then I will forgive the city. |
| 5 | Jeremiah 6:7 | As a well gushes its water, so she pours out her evil. Violence and destruction resound in her; sickness and wounds are ever before Me. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — אָלָה, 'a.Lohgenerated
The Hebrew word אָלָה (alah) is a verb that means to swear or curse. It is derived from a primitive root and indicates making a promise or declaration, often invoking God's name. The Qal form, used here, emphasizes the act of swearing or cursing, which is a serious moral failing in the context of the verse.
This word's significance lies in its implications for the community's relationship with God, as swearing falsely or cursing can lead to a breakdown of trust and integrity among the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word אָלָה is rendered as cursing, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse is structured around a series of verbs that describe various actions: אָלֹ֣ה (cursing), כַחֵ֔שׁ (lying), רָצֹ֥חַ (murdering), גָנֹ֖ב (stealing), and נָאֹ֑ף (committing adultery). This series of actions highlights the rampant nature of sin in the community.
The final phrases describe the consequences of these actions, indicating that one act of bloodshed follows another, creating a cycle of violence.
Septuagint Backgroundgenerated
The Septuagint translates אָלָה as ἀρὰ, which conveys a sense of cursing or invoking a curse. This choice reflects the seriousness of the act in the context of the Hebrew text.
The Greek word ψεῦδος for כָּחַשׁ emphasizes deception, aligning with the Hebrew meaning but also suggesting a broader implication of falsehood.
In plain words — the whole versegenerated
Hosea 4:2 describes various sins that are widespread among the people of Israel, including cursing, lying, murder, stealing, and adultery. These actions lead to a cycle of violence, where one act of bloodshed follows another, highlighting the moral decay in the community.
Frequently Asked Questionsgenerated
In this context, 'cursing' refers to swearing or invoking God's name in vain, which is a serious moral failing.
These sins indicate a breakdown of moral order and integrity within the community, leading to further violence and bloodshed.
This phrase suggests a cycle of violence where each act of sin leads to further acts of sin, creating an environment of lawlessness.
This verse encapsulates the moral failures of Israel, which is a central theme in Hosea's prophetic message, calling the people to repentance.
Reflection Questionsgenerated
- What are some ways that I see cursing and lying manifest in my own life or community?
- How can I contribute to breaking the cycle of violence that Hosea describes?
- In what ways can I promote honesty and integrity in my relationships?
- What steps can I take to address moral failures in my community, as Hosea called for?
The early church on this verse — how the Fathers read it
Cyril of Jerusalem references this verse to discuss the moral failings of Israel and the role of prophets in addressing these issues.
After Moses, prophets were sent to heal Israel. But in their exercise of healing they deplored the fact that they could not overcome evil, so that one of them says, “The faithful are gone from the earth,Early Church Fathers on Hosea 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy swearing, and lying,.... Which some join together, and make but one sin of it, false swearing, so Jarchi and Kimchi; but that swearing itself signifies, as the Targum interprets it; for it not
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBy swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy swearing; either falsely or profanely, or cursing and wishing evil to one; instead of truth here is perjury; instead of compassion here is execration and evil-speaking. Lying of all kinds; affirming of falsehoods, denying of truths, defrauding, lessening good, and representing it what it is not, greatening what is in others ill, and so flattering in some cases, and defaming in other cases, &c. Killing: though God hath forbidden all kinds and degrees of murder, this people, through ignorance of God, do fill the land with murders, either open or secret; by cruelty withholding relief from some, by violence and falsehood cutting off others: the temper of this people was toward killing, their…
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.Ver. 2. By swearing, and lying, and killing, and stealing] Heb. to swear, and lie, and kill, and steal, and commit adultery. To do all this is held, licitum et solenne, lawful, or at least pardonable. It is grown to a common practice; and custom of sinning hath taken away sense of sin. By swearing] Heb. by cursing, or swearing with an execration and cursing, which was commonly added to an oath, to confirm it the more, Deuteronomy 29:12; Deuteronomy 29:21 Nehemiah 10:29. And, indeed, in every lawful oath God is called to witness, to bless us if we swear right, and to…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Blood toucheth blood—i.e., murder is added to murder with ghastly prevalence. References to false swearing and lying are repeated in terrible terms by Amos 2:6-8 and Micah 7:2-8; and the form of the charge suggests the Decalogue and pre-existing legislation (Exodus 20:13-15).
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. By swearing, and lying] Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, c., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of…
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges2. By swearing …] Rather, (There is nothing but) swearing and lying, &c. The ‘swearing’ meant is of course false swearing (Hosea 10:4). break out] Viz. into acts of violence; or, ‘break into (houses)’, as Job 24:16. blood toucheth blood] The Hebrew has ‘bloods’, i.e. bloodshed. The sense is, one deed of blood follows close upon another.
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBy swearing, and lying ... - Literally, “swearing or cursing” , “and lying, and killing, and stealing, and committing adultery!” The words in Hebrew are nouns of action. The Hebrew form is very vivid and solemn.
Read Albert Barnes on Hosea 4 →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
Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another.
There is cursing, lying, murder, stealing, and committing adultery; they break boundaries, and bloodshed causes bloodshed.
Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another.
There is only cursing, lying, murder, stealing, and adultery. They resort to violence and bloodshed.
Tyndale line
By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
There is nought but swearing and breaking faith, and killing, and stealing, and committing adultery; they break out, and blood toucheth blood.
There is nought but swearing and breaking faith, and killing, and stealing, and committing adultery; they break out, and blood toucheth blood.
By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.
By swearing, and lying, and killing, and stealing, and whoring they breake out, and blood toucheth blood.
Strictly literal
Swearing, and lying, and killing, and stealing, and committing adultery, — they break out; and blood toucheth blood.
Swearing, and lying, and murdering, And stealing, and committing adultery — have increased, And blood against blood hath touched.
Swearing, and lying, and murdering, || And stealing, and committing adultery—have increased, || And blood has touched against blood.
There is false swearing, and lying, and murdering, and stealing, and committing adultery: they break the bounds, and blood toucheth on blood.
There is cursing, lying, killing, stealing and adultery. The people have broken all bounds, and bloodshed comes after bloodshed.
From the Latin
Cursing, and lying, and killing, and theft, and adultery have overflowed, and blood hath touched blood.
Simplified
Instead there is only cursing, lying, murdering, stealing, and adultery. They commit violence, and bloodshed follows bloodshed.
There is cursing and broken faith, violent death and attacks on property, men are untrue in married life, houses are broken into, and there is blood touching blood.
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 for Hosea 4:2 lists the sins of cursing, lying, murder, stealing, and adultery, indicating that these acts are widespread and lead to further violence. The Septuagint agrees with the Masoretic Text in terms of the list of sins, although the word order and articles differ due to its translation style. The Dead Sea Scrolls (4Q78) also align closely with the Masoretic Text, preserving the same key terms, although some words are partly restored or supplied by an editor. Overall, the main witnesses agree on the content and themes of this verse, highlighting the prevalence of moral decay in society.
אָלֹ֣ה וְכַחֵ֔שׁ וְרָצֹ֥חַ וְגָנֹ֖ב וְנָאֹ֑ף פָּרָ֕צוּ וְדָמִ֥ים בְּדָמִ֖ים נָגָֽעוּ׃
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.
אלוה [וכחש] [ורצח] [וגנב] [ונאף] [פרצו] [ודמים] [בדמים] [נגעו]
nothing on the leather here — 1 partly restored, 8 supplied entire by an editor.
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 Hosea 4:2
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.
אָלָה (alah) is a Hebrew verb meaning to swear or curse. It is built from a primitive root and covers actions like taking an oath before God or invoking a curse. The Qal form indicates swearing or cursing, while the Hiphil form involves putting someone under an oath or curse.
אָלָה vb. swear, curse
Qal
swear, take oath
curse
Hiph. adjure, put under oath
base
H422 אָלָה
422 'alah aw-law'
a primitive root; properly, to adjure, i.e. (usually in a bad
sense) imprecate:--adjure, curse, swear.
אָלָה (a.lah) — to swear.
1) to swear, curse
1a) (Qal)
1a1) to swear, take an oath (before God)
1a2) to curse
1b) (Hiphil)
1b1) to put under oath, adjure
1b2) to put under a curse
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
→ Apostolic Ro 12:4
→ See ANATHEMA MARAN-ATHA
→ See BLASPHEMY
→ See GOD, NAME OF, NOT TO BE PROFANED
→ See OATH
כָּחַשׁ (kachash) is a Hebrew verb meaning to deceive or disappoint. It encompasses a range of actions including lying, failing, and growing lean, with various forms indicating different nuances such as cringing or feigning obedience. The entries highlight its use in contexts of untruthfulness and insufficiency, but there is no significant disagreement among the lexicons.
כָּחַשׁ vb. be disappointing, deceive, fail, grow lean
Qal my flesh hath grown lean (away) fr. fatness
Niph. thine enemies shall cringe
Pi.
deceive
act deceptively against
cringe = come cringing
disappoint, fail
Hithp. shall come cringing to me
base
H3584 כָּחַשׁ be disappointing, deceive, fail, grow lean
3584 kachash kaw-khash'
a primitive root; to be untrue, in word (to lie, feign,
disown) or deed (to disappoint, fail, cringe):--deceive, deny,
dissemble, fail, deal falsely, be found liars, (be-)lie,
lying, submit selves.
כָּחַשׁ (ka.chash) — to deceive.
1) to deceive, lie, fail, grow lean, be disappointing, be untrue, be insufficient, be found liars, belie, deny, dissemble, deal falsely
1a) (Qal) to become lean
1b) (Niphal) to cringe, feign obedience
1c) (Piel)
1c1) to deceive, deny falsely
1c2) to act deceptively
1c3) to cringe
1c4) to disappoint, fail
1d) (Hithpael) to cringe, feign obedience
Conj | V-Piel-Ptc — Conjunction · verb piel infinitive construct commonHC/Vpcc
רָצַח (ratsach) is a Hebrew verb meaning to murder or slay, with nuances of premeditated and accidental killing. It appears in various forms, including Qal (to murder), Niphal (to be slain), and Piel (to intensively murder or assassinate). The entries emphasize the act of killing a human being, particularly in a malicious context.
רָצַח vb. murder, slay
Qal murder, slay, with premeditation
Niph. I shall be slain
Pi. (intens.) murder, assassinate
Pu. ye murder
base
H7523 רָצַח murder, slay
7523 ratsach raw-tsakh'
a primitive root; properly, to dash in pieces, i.e. kill (a
human being), especially to murder:--put to death, kill,
(man-)slay(-er), murder(-er).
רָצַח (ra.tsach) — to murder.
1) to murder, slay, kill
1a)(Qal) to murder, slay
1a1) premeditated
1a2) accidental
1a3) as avenger
1a4) slayer (intentional) (participle)
1b) (Niphal) to be slain
1c) (Piel)
1c1) to murder, assassinate
1c2) murderer, assassin (participle) (subst)
1d) (Pual) to be killed
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
גָּנַב (ganab) is a Hebrew verb meaning to steal. It encompasses various forms, including stealing, being stolen, and going by stealth. The entries indicate its use in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, which cover both the act of stealing and the state of being stolen.
[גָּנַב] vb. steal
Qal steal
Niph. be stolen
Pi. steal away (trans.)
Pu. be stolen away
Hithp. go by stealth, syeal away
base
H1589 גָּנַב steal
1589 ganab gaw-nab'
a primitive root; to thieve (literally or figuratively); by
implication, to deceive:--carry away, X indeed, secretly
bring, steal (away), get by stealth.
גָּנַב (ga.nav) — to steal.
1) to steal, steal away, carry away
1a) (Qal) to steal
1b) (Niphal) to be stolen
1c) (Piel) to steal away
1d)(Pual) to be stolen away, be brought by stealth
1e) (Hithpael) to go by stealth, steal away
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
ste'-ling.
See CRIMES; PUNISHMENTS.
Stealing
See THEFT.
→ See THEFT
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.)
Conj | V-Qal-Ptc — Conjunction · verb qal infinitive absoluteHC/Vqaa
a-dul'-ter-i: In Scripture designates sexual intercourse of a man, whether married or unmarried, with a married woman.
1. Its Punishment:
It is categorically prohibited in the Decalogue (seventh commandment, Ex 20:14; De 5:18): "Thou shalt not commit adultery." In more specific language we read: "And thou shalt not he carnally with thy neighbor's wife, to defile thyself with her" (Le 18:20). The penalty is death for both guilty parties: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death" (Le 20:10). The manner of death is not particularized…
Adultery
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the “water of jealousy.” There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.
(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated…
Is a criminal connection between persons who are engaged, one or both, to keep themselves wholly to others; and thus it exceeds the guilt of fornication, which is the same intercourse between unmarried persons. As the highest sin of its kind, and son including all other sins of the flesh, it is forbidden in the seventh commandment. Where polygamy was allowed, as among the ancient Jews, illicit intercourse between a married man and a woman who was married, nor betrothed, constituted not adultery, but fornication.
Fornication may be, in some sense, covered by a subsequent marriage of the parties; but adultery cannot be so healed. Hence God often compares himself to a husband jealous of his honor, Jer 31:32; and hence the forsaking of the true God is compared to fornication and adultery of the vilest kind,
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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.)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
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…
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.)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
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…
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp