Psalms 94:21 — Word Study
WLCיָ֭גוֹדּוּ עַל־ נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ׃
BSAThey band togethergâdad▸ [gather, assemble] againstʻal the righteoustsaddîyq [soul, living being, just, upright] and condemnrâshaʻ▸ [declare guilty, sentence] the innocentnâqîy [guiltless, morally clean] to deathdâm [physical or spiritual destruction]
| Greek | English | Parsing |
|---|---|---|
| יָ֭גוֹדּוּ | they band together | Verb, Qal, imperfect third person masculine plural |
| עַל־ | on | Preposition |
| נֶ֣פֶשׁ | [the] life of | Noun common, feminine singular construct |
| צַדִּ֑יק | [the] righteous | Adj |
| וְדָ֖ם | and blood | Conjunction, noun common masculine singular absolute |
| נָקִ֣י | innocent | Adj |
| יַרְשִֽׁיעוּ׃ | they condemn as guilty | Verb, Hiphil, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They band together against the righteous and condemn the innocent to death. |
| KJV | They gather themselves together against the soul of the righteous, and condemn the innocent blood. |
| ASV | They gather themselves together against the soul of the righteous, And condemn the innocent blood. |
| YLT | They decree against the soul of the righteous, And innocent blood declare wicked. |
| WEB | They gather themselves together against the soul of the righteous, and condemn the innocent blood. |
| BBE | They are banded together against the soul of the upright, to give decisions against those who have done no wrong. |
Where they part company is צַדִּ֑יק — see How Translations Differ.
One main clause with two phrases describing the actions taken against the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַד
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 — Psalms 94:21
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 — A Reflection on Justicegenerated
Psalms 94:21 presents a stark image of the wicked gathering against the righteous, highlighting the moral conflict between good and evil. This verse serves as a reminder of the struggles faced by the innocent and the assurance of divine justice, as seen in the surrounding verses that affirm the LORD as a refuge for the oppressed.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:1–3 | Why do the nations rage and the peoples plot in vain? |
| 2 | Psalm 22:16 | For dogs surround me; a band of evil men encircles me; they have pierced my hands and feet. |
| 3 | Psalm 59:3 | See how they lie in wait for me. Fierce men conspire against me for no transgression or sin of my own, O LORD. |
| 4 | Proverbs 1:11–16 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 5 | Matthew 27:1 | When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יָ֭גוֹדּוּ, Ya.go.dugenerated
The verb גָּדַד (gadad) means to cut or gather, often implying an assembly for an aggressive purpose. In this context, it describes the wicked coming together to attack the righteous, emphasizing their intent to harm.
The Qal imperfect form indicates an ongoing action by a group, suggesting that this is a habitual behavior of the wicked. The word's root connotes both physical and social actions, making it apt for describing conspiratorial gatherings.
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 uses against the righteous, which is also reflected in the KJV, ASV, and YLT.
Where they part company is in the rendering of צַדִּ֑יק — the KJV and ASV use soul, while the BBE opts for upright. This distinction highlights different nuances in understanding the nature of the righteous.
Sentence Structuregenerated
The finite verbs יָ֭גוֹדּוּ and יַרְשִֽׁיעוּ govern the main actions of the verse. The structure emphasizes the collective action of the wicked against the righteous, with the prepositional phrase עַל־ indicating the target of their aggression.
The sentence flows from the gathering of the wicked to their condemnation of the innocent, illustrating a direct cause-and-effect relationship in their actions.
Septuagint Backgroundgenerated
The Septuagint translates יָ֭גוֹדּוּ as θηρεύσουσιν, meaning 'they will hunt.' This choice suggests a more predatory connotation, emphasizing the malicious intent of the wicked against the righteous.
The translation of צַדִּ֑יק as δικαίου retains the concept of righteousness, aligning closely with the Hebrew meaning while maintaining the focus on moral integrity.
In plain words — the whole versegenerated
Psalms 94:21 describes how the wicked come together to attack the righteous and condemn the innocent to death. This verse highlights the injustice faced by those who are morally upright and the assurance that God is aware of their plight.
Frequently Asked Questionsgenerated
It indicates a collective effort by those who do wrong to conspire against those who do right, showing the lengths to which they will go to harm the innocent.
The 'righteous' refers to those who are just and upright in character, often aligned with God's will and moral standards.
To condemn the innocent means to declare someone guilty of wrongdoing when they are actually blameless, reflecting a grave injustice.
This verse underscores the ongoing battle between good and evil, illustrating how the innocent may suffer, but it also points to the eventual triumph of divine justice.
Reflection Questionsgenerated
- In what ways do I see injustice in my own life or community, and how can I respond to it?
- How can I support those who are being wronged or unjustly accused?
- What does it mean to be righteous in today's world, and how can I strive for that?
- How does trusting in God as my refuge help me when facing opposition or injustice?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, noting the unjust actions of the wicked against the righteous, as seen in Augustine's reflections.
For what follows? "They will be captious against the soul of the righteous" [Psalms 94:21]. Why will they be captious? Because they can find no true ground of accusation.Early Church Fathers on Psalms 94 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 94:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey gather themselves together,.... As "in troops" (h), as the word signifies; in great armies; so the antichristian kings and states will, at the instigation of Popish emissaries; see Revelation
Read John Gill on Psalms 94 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall the throne of iniquity have fellowship with thee, which frameth mischief by a law?
Read Robert Jamieson on Psalms 94 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAgainst the soul; against the life, as the soul commonly signifies, and as the next clause explains it. They are not satisfied with the spoil of their estates, but do also thirst after their lives. Condemn the innocent blood; they shed the blood of those innocent persons whom they have wickedly condemned. Innocent blood is here put for the blood or life of an innocent person, as it is also .
Read Matthew Poole on Psalms 94 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 94:21 They gather themselves together against the soul of the righteous, and condemn the innocent blood.Ver. 21. They gather together] Heb. run by troops, as thieves do. Against the soul] Which they would gladly destroy if it lay in their power. This the Popish persecutors oft attempted, but God hath better provided, Matthew 10:28.
Read John Trapp on Psalms 94 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) They gather—i.e., possibly, They crowd into the courts of law to take part in the unjust condemnation of the just, or more generally, “They attack the life of the righteous.” LXX., “they hunt.” (Comp. Psalms 35:15.)
Read Charles John Ellicott on Psalms 94 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. They gather themselves together] In every thing that is evil, they are in unity. The devil, his angels, and his children, all join and draw together when they have for their object the destruction of the works of the Lord. But this was particularly the case with respect to the poor Jews among the Babylonians: they were objects of their continual hatred, and they laboured for their destruction. This and the following verses have been applied to our Lord, and the treatment he met with both from his own countrymen and from the Romans. They pretended to "judge him according to the law, and framed mischief against him;" they "assembled together against the life of the righteous one,"…
Read AdamClarke on Psalms 94 →CambridgeThe Cambridge Bible for Schools and Colleges21. They gather themselves together] So the Targ. and Jer., possibly reading yâgûrû, as in Psalms 56:6; Psalms 59:3. The Mass. text however seems to mean they make raids upon the life of the righteous. condemn the innocent blood] I.e. condemn the innocent to death.
Read Cambridge on Psalms 94 →Albert Barnes1798–1870Barnes' Notes on the BibleThey gather themselves together against the soul of the righteous - Against the life of the righteous; that is, to take their lives.
Read Albert Barnes on Psalms 94 →The verse in English, compared — 16 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
They band together against the righteous and condemn the innocent to death.
They gather themselves together against the soul of the righteous, and condemn the innocent blood.
They band together against the righteous and condemn the innocent to death.
They conspire against the blameless, and condemn to death the innocent.
Tyndale line
They gather themselves together against the soul of the righteous, and condemn the innocent blood.
They gather themselves together against the soul of the righteous, And condemn the innocent blood.
They gather themselves together against the soul of the righteous, and condemn the innocent blood.
They assemble themselves against the soul of the righteous, and condemn the innocent blood.
They gather them together against the soule of the righteous, and condemne the innocent blood.
Strictly literal
They band together against the soul of the righteous, and condemn innocent blood.
They decree against the soul of the righteous, And innocent blood declare wicked.
They decree against the soul of the righteous, || And declare innocent blood wicked.
They band themselves together against the soul of the righteous, and innocent blood do they condemn.
They conspire together to take the life of the righteous and they condemn the innocent to death.
Simplified
They work together to destroy good people; they condemn those who are innocent to death.
They are banded together against the soul of the upright, to give decisions against those who have done no wrong.
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 states, 'יָ֭גוֹדּוּ עַל־ נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ׃', which translates to 'They band together against the righteous and condemn the innocent to death.' The Septuagint agrees with the Masoretic Text in meaning and wording, as all seven words match in a word-by-word correspondence, although the order and articles differ due to the nature of the Greek translation. The Dead Sea Scrolls — 4Q84 also align with the Masoretic Text, containing similar phrases, but some words are partly restored and others supplied by an editor, indicating that while the core message is consistent, there are minor textual variations in preservation.
יָ֭גוֹדּוּ עַל־ נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ׃
7 of the 7 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.
יגודו [על] [נפש] [צדיק] ודם [נקי] [ירשיעו]
nothing on the leather here — 2 partly restored, 5 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 Psalms 94:21
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.
גָּדַד (gadad) is a Hebrew verb meaning to penetrate or cut. It encompasses actions like attacking or invading, as well as gathering in troops. The Hithpoel form indicates cutting oneself, often in a religious context. The entries suggest a range of meanings from physical actions to social gatherings.
[גָּדַד] vb. penetrate, cut
Qal they attack (penetrate, make inroads upon) the life of a righteous man
Hithpo.
cut oneself, as religious (heathen) practice
gather troops, or bands; go in troops or throngs, throng
base
H1413 [גָּדַד] penetrate, cut .they attack (penetrate, make inroads upon) the life of a righteous man
. . cut oneself, as religious (heathen) practice
. gather troops, or bands; go in troops or throngs, throng
1413 gadad gaw-dad'
a primitive root (compare 1464); to crowd; also to gash (as
if by pressing into):--assemble (selves by troops), gather
(selves together, self in troops), cut selves.
see HEBREW for 01464
גָּדַד (ga.dad) — to cut.
1) to penetrate, cut, attack, invade
1a) (Qal) to penetrate, cut into
1b)(Hithpoel)
1b1) to cut oneself
1b2) to gather in troops or crowds
Aramaic equivalent: ge.dad (גְּדַד "to chop" H1414)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc — Noun common · feminine singular constructHNcfsc
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 — AdjHAamsa
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-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
נָקִי (naqiy) is an adjective meaning clean, free from, or exempt. It also conveys innocence, being blameless or guiltless. The word has variations, including נָקִיא (naqiyi), which also means innocent. It appears in contexts related to purity and freedom from obligations or guilt.
נָקִי adj. clean, free from, exempt
base
נָקִיא adj. innocent
base
H5355a נָקִי clean, free from, exempt H5355b נָקִיא innocent
5355 naqiy naw-kee'
or naqiyi (Joel 4 : 19; Jonah 1 : 14), {naw-kee'}; from 5352;
innocent:--blameless, clean, clear, exempted, free,
guiltless, innocent, quit.
see HEBREW for 04
see HEBREW for 019
see HEBREW for 01
see HEBREW for 014
see HEBREW for 05352
נָקִי (na.qi) — innocent.
1) clean, free from, exempt, clear, innocent
1a) free from guilt, clean, innocent
1b) free from punishment
1c) free or exempt from obligations
Also means: na.qi (נָקִיא "innocent" H5355B)
נָקִיא (na.qi) — innocent.
innocent
Another spelling of na.qi (נָקִי "innocent" H5355A)
Adj — AdjHAamsa
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…