Lamentations 4:13 — Word Study
WLCמֵֽחַטֹּ֣את נְבִיאֶ֔יהָ עֲוֹנ֖וֹת כֹּהֲנֶ֑יהָ הַשֹּׁפְכִ֥ים בְּקִרְבָּ֖הּ דַּ֥ם צַדִּיקִֽים׃ ס
BSA[But this was] for the sinschaṭṭâʼâh [moral failures, guilt] of her prophetsnâbîyʼ [those who speak for God] and the guiltʻâvôn [iniquity, moral evil] of her priestskôhên [spiritual leaders] who shedshâphak [poured out, spilled] the blooddâm [life-giving fluid] of the righteoustsaddîyq [just, upright, made right with God] in her midstqereb [inner part, central location]
| Greek | English | Parsing |
|---|---|---|
| מֵֽחַטֹּ֣את | from [the] sins of | Preposition, noun common feminine plural construct |
| נְבִיאֶ֔יהָ | prophets its | Noun common masculine plural construct, suffix |
| עֲוֹנ֖וֹת | [the] iniquities of | Noun common, feminine plural construct |
| כֹּהֲנֶ֑יהָ | priests its | Noun common masculine plural construct, suffix |
| הַשֹּׁפְכִ֥ים | who shed | Particle, verb qal participle (active) masculine plural |
| בְּקִרְבָּ֖הּ | in midst its | Preposition, noun common masculine singular construct, suffix |
| דַּ֥ם | [the] blood of | Noun common, masculine singular construct |
| צַדִּיקִֽים׃ ס | righteous [people] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But this was for the sins of her prophets and the guilt of her priests, who shed the blood of the righteous in her midst. |
| KJV | ¶ For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her, |
| ASV | It is because of the sins of her prophets, and the iniquities of her priests, That have shed the blood of the just in the midst of her. |
| YLT | Because of the sins of her prophets, The iniquities of her priests, Who are shedding in her midst the blood of the righteous, |
| WEB | It is because of the sins of her prophets and the iniquities of her priests, that have shed the blood of the just in the middle of her. |
| BBE | It is because of the sins of her prophets and the evil-doing of her priests, by whom the blood of the upright has been drained out in her. |
Where they part company is צַדִּיקִֽים — see How Translations Differ.
The sentence has a main clause followed by two phrases that elaborate on the subjects and the actions, emphasizing the reasons for the suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Lamentations 4:13
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 Lament over Jerusalemgenerated
Lamentations 4:13 reflects on the deep sorrow and devastation faced by Jerusalem due to the actions of its leaders. The verse identifies the sins of the prophets and the guilt of the priests as the reasons for the city's suffering. This lamentation serves as a reminder of the moral responsibilities of those in spiritual leadership and the dire consequences of failing to uphold justice and righteousness, as echoed throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 2:14 | The visions of your prophets were empty and deceptive; they did not expose your guilt to ward off your captivity. The burdens they envisioned for you were empty and misleading. |
| 2 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| 3 | Jeremiah 6:13 | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 4 | Jeremiah 14:14 | “The prophets are prophesying lies in My name,” replied the LORD. “I did not send them or appoint them or speak to them. They are prophesying to you a false vision, a worthless divination, the futility and delusion of their own minds. |
| 5 | Jeremiah 23:11–21 | “For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — צַדִּיקִֽים, tza.di.Kimgenerated
The term צַדִּיק (tsaddiyq) refers to individuals who are just or righteous, embodying lawful behavior and moral conduct. It is derived from a root that signifies being justified by God, and it often describes those who align with divine standards of righteousness.
In this verse, it highlights the tragic outcome of the righteous being harmed due to the failings of the spiritual leaders. Their unjust actions led to the shedding of innocent blood, which is a profound indictment of the moral state of the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has righteous, which is consistent with the KJV and ASV, all emphasizing the moral integrity of the individuals mentioned.
Where translations differ is in the rendering of צַדִּיקִֽים. The ASV, DRA, KJV, NWB, RVA, and WEB use just, while the BBE opts for upright, reflecting slight variations in interpretation but maintaining the core meaning of righteousness.
Sentence Structuregenerated
The main verb of the verse is הַשֹּׁפְכִ֥ים, who shed, which governs the entire clause. The structure includes several noun phrases that elaborate on the subjects and the actions, emphasizing the consequences of the prophets' and priests' actions.
The Hebrew word order places the subjects of the prophets and priests before the action, highlighting their responsibility in the shedding of blood, which is central to the verse's message.
Septuagint Backgroundgenerated
The Septuagint translates מֵֽחַטֹּ֣את as ἁμαρτιῶν, which indicates a direct correspondence to the concept of sins. This choice reflects a continuity in the understanding of sin across the Hebrew and Greek texts.
The use of ἀδικιῶν for עֲוֹנ֖וֹת suggests a focus on injustices and moral wrongs, aligning with the overall theme of accountability for wrongdoing.
In plain words — the whole versegenerated
Lamentations 4:13 explains that the suffering of Jerusalem was due to the sins of its prophets and the guilt of its priests. They are held responsible for shedding the blood of the righteous, highlighting the moral failings of those in leadership.
Frequently Asked Questionsgenerated
It means that those who were supposed to guide and protect the people failed in their moral and spiritual duties, leading to grave consequences for the community.
The blood of the righteous symbolizes the loss of innocent life due to injustice and highlights the severity of the leaders' actions.
This verse encapsulates the theme of accountability and the consequences of sin, which runs throughout Lamentations, as it mourns the destruction of Jerusalem and its people.
We learn the importance of integrity and righteousness in leadership, and the impact that moral failings can have on a community.
Reflection Questionsgenerated
- In what ways can I ensure that I uphold righteousness in my own life?
- How can the actions of leaders affect the community, both positively and negatively?
- What steps can I take to support those in leadership to act justly?
- How do I respond to injustices I see in my community?
The early church on this verse — how the Fathers read it
The commentary from Thomas Aquinas reflects on the reasons for Jerusalem's destruction, emphasizing the moral failings of its leaders.
Here is assigned a reason for the destruction. As a result, wonder would cease. And first, as to fault of prelates: "for the sins of prophets and the iniquities of her priests." Namely, those who ought to govern the people.Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the sins of her prophets, [and] the iniquities of her priests,.... Aben Ezra interprets this of the prophets of Baal, and the priests of the high places; but though false prophets and wicked
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her, For the sins of her prophets - the false prophets (Jeremiah 23:11; Jeremiah 23:21).
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot for their sins alone who were the false prophets and Baal’ s priests, but for their sins in an eminent degree; they were the ringleaders, either encouraging the people to the wickednesses they committed, or not restraining them, and denouncing the wrath of God against them. So though they were the corrupt magistrates that had shed the innocent blood, yet the priests and prophets became guilty of it, either encouraging the magistrates to it, or soothing them up in their bloody courses, or by burning the children that were burnt in the valley of Hinnom. The ecclesiastical men were a great cause of the first and last destruction of Jerusalem, and so they are of most other places that come…
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:13 For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of her,Ver. 13. For the sins of her prophets.] These, these were the right cause of her ruin. Not that the people were not faulty - for they "loved to have it so" - but those were the ringleaders in that general defection.
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) That have shed the blood of the just . . .—The words point to incidents like the death of Zechariah the son of Jehoiada (2 Chronicles 24:21); the “innocent blood” shed by Manasseh (2 Kings 21:16); the attempts on Jeremiah’s own life (Jeremiah 26:7); possibly to some unrecorded atrocities during the siege on the part of the priests and false prophets, who looked on the true prophets as traitors (Jeremiah 26:23).
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. For the sins of her prophets, and the iniquities of her priests] These most wretched beings, under the pretense of zeal for the true religion, persecuted the genuine prophets, priests, and people of God, and caused their blood to be shed in the midst of the city, in the most open and public manner; exactly as the murderous priests, and blood-thirsty preachers, under the reign of bloody Queen Mary, did in England. However, the profligate priests and idolatrous prophets in Jerusalem, only shed the blood of the saints of God there: but the sanguinary papists, in the above reign, burnt the blood here, for they burnt the people alive; and at the same time, in their worse than Molochean…
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges13. the sins of her prophets, and the iniquities of her priests] Cp. Jeremiah 5:31; Jeremiah 6:13; Jeremiah 8:10; Jeremiah 23:11 f.
Read Cambridge on Lamentations 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe blood of the just - Jer. 26:7-24 exhibits priests and prophets as the prime movers in an attempt to silence the word of God by putting Jeremiah to death. Compare the margin reference to Matthew.
Read Albert Barnes on Lamentations 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
But this was for the sins of her prophets and the guilt of her priests, who shed the blood of the righteous in her midst.
It is because of the sins of her prophets and the iniquities of her priests, that have shed the blood of the just in the middle of her.
But this was for the sins of her prophets and the guilt of her priests, who shed the blood of the righteous in her midst.
But it happened due to the sins of her prophets and the iniquities of her priests, who poured out in her midst the blood of the righteous.
Tyndale line
¶ For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her,
It is because of the sins of her prophets, and the iniquities of her priests, That have shed the blood of the just in the midst of her.
It is because of the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.
For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.
For the sinnes of her Prophets, and the iniquities of her Priests, that haue shed the blood of the iust in the middes of her.
Strictly literal
[It is] for the sins of her prophets, [and] the iniquities of her priests, who have shed the blood of the righteous in the midst of her.
Because of the sins of her prophets, The iniquities of her priests, Who are shedding in her midst the blood of the righteous,
Because of the sins of her prophets, || The iniquities of her priests, || Who are shedding in her midst the blood of the righteous,
[But it hath happened] because of the sins of her prophets, the iniquities of her priests, that had shed in the midst of her the blood of the righteous.
This happened because of the sins of her prophets and the iniquities of her priests who have shed the blood of the righteous in her midst.
From the Latin
Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.
Simplified
But this happened because of the sins of her prophets and the wickedness of her priests, who shed the blood of the innocent right there in the city.
It is because of the sins of her prophets and the evil-doing of her priests, by whom the blood of the upright has been drained out in her.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 7 of the 8 words matched. The Dead Sea Scrolls show some restoration, indicating a loss of text but confirming the overall message of the verse regarding the sins of the prophets and priests.
מֵֽחַטֹּ֣את נְבִיאֶ֔יהָ עֲוֹנ֖וֹת כֹּהֲנֶ֑יהָ הַשֹּׁפְכִ֥ים בְּקִרְבָּ֖הּ דַּ֥ם צַדִּיקִֽים׃ ס
7 of the 8 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.
[מחטאת] נביאי׳ה עוונות כוהני׳ה השופכים בקרב׳ה [דם] צדיקים
3 words on the leather — 3 partly restored, 2 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 Lamentations 4:13
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.
חַטָּאָה (chatta'ah) refers to sin and encompasses various aspects such as the condition of sin, guilt, punishment, and sin-offering. It can denote both the act of sinning and the consequences, including purification from ceremonial uncleanness. The term is built from the root word for offense and is used in contexts relating to sin and its expiation.
H2403a חַטָּאָה sin, sin-offering(?) . sin
. sin-offering
H2403b חַטָּאת sin, sin-offering . sin
. condition of sin, guilt of sin
. punishment for sin
. sin-offering
. purification from sins of ceremonial uncleanness
2403 chatta'ah khat-taw-aw'
or chattacth {khat-tawth'}; from 2398; an offence (sometimes
habitual sinfulness), and its penalty, occasion, sacrifice, or
expiation; also (concretely) an offender:--punishment (of
sin), purifying(-fication for sin), sin(-ner, offering).
see HEBREW for 02398
חַטָּאָה (chat.ta.ah) — sin.
sin, sinful thing
חַטָּאת (chat.tat) — sin.
: sin
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: sin offering.
: sin_offering
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
חַטָּאת (chat.tat) — sin: punishment.
: punishment/purification
1) sin, sin offering
1a) sin
1b) condition of sin, guilt of sin
1c) punishment for sin
1d) sin-offering
1e) purification from sins of ceremonial uncleanness
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
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…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cp — Noun common · feminine plural constructHNcfpc
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…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…