2 Kings 24:4
2 Kings 24:4 in Multiple Translations
and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.
And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.
and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and Jehovah would not pardon.
And because of the death of those who had done no wrong, for he made Jerusalem full of the blood of the upright; and the Lord had no forgiveness for it.
filling Jerusalem with their blood. The Lord was not willing to forgive this.
And for the innocent blood that he shed, (for he filled Ierusalem with innocent blood) therefore the Lord would not pardon it.
and also the innocent blood that he hath shed, and he filleth Jerusalem with innocent blood, and Jehovah was not willing to forgive.
and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood, and the LORD would not pardon.
And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.
And for the innocent blood that he shed, filling Jerusalem with innocent blood: and therefore the Lord would not be appeased.
Manasseh had even caused many innocent people in Jerusalem to be killed, and Yahweh would not forgive that.
Berean Amplified Bible — 2 Kings 24:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Kings 24:4 Interlinear (Deep Study)
BIB
HEB
וְ/גַ֤ם
דַּֽם
הַ/נָּקִי֙
אֲשֶׁ֣ר
שָׁפָ֔ךְ
וַ/יְמַלֵּ֥א
אֶת
יְרוּשָׁלִַ֖ם
דָּ֣ם
נָקִ֑י
וְ/לֹֽא
אָבָ֥ה
יְהוָ֖ה
לִ/סְלֹֽחַ
וְ/גַ֤ם
gam
H1571
also
Conj | DirObjM
דַּֽם
dâm
H1818
blood
N-ms
הַ/נָּקִי֙
nâqîy
H5355
innocent
Art | Adj
אֲשֶׁ֣ר
ʼăsher
H834
which
Rel
שָׁפָ֔ךְ
shâphak
H8210
to pour
V-Qal-Perf-3ms
וַ/יְמַלֵּ֥א
mâlêʼ
H4390
to fill
Conj | V-Piel-ConsecImperf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
יְרוּשָׁלִַ֖ם
Yᵉrûwshâlaim
H3389
Jerusalem
N-proper
דָּ֣ם
dâm
H1818
blood
N-ms
נָקִ֑י
nâqîy
H5355
innocent
Adj
וְ/לֹֽא
lôʼ
H3808
not
Conj | Part
אָבָ֥ה
ʼâbâh
H14
be willing
V-Qal-Perf-3ms
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
לִ/סְלֹֽחַ
çâlach
H5545
to forgive
Prep | V-Qal-Inf-a
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — 2 Kings 24:4
וְ/גַ֤ם
gam
H1571
"also"
Conj | DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
דַּֽם
dâm
H1818
"blood"
N-ms
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Definition: 1) blood 1a) of wine (fig.)
Usage: Occurs in 295 OT verses. KJV: blood(-y, -guiltiness, (-thirsty), [phrase] innocent. See also: Genesis 4:10; Numbers 19:5; Psalms 5:7.
הַ/נָּקִי֙
nâqîy
H5355
"innocent"
Art | Adj
Innocent or guiltless, this word is used to describe someone who is morally clean or free from blame, such as Noah in Genesis 6:9. It emphasizes a person's integrity and moral purity.
Definition: 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)
Usage: Occurs in 42 OT verses. KJV: blameless, clean, clear, exempted, free, guiltless, innocent, quit. See also: Genesis 24:41; Job 9:23; Psalms 10:8.
אֲשֶׁ֣ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
שָׁפָ֔ךְ
shâphak
H8210
"to pour"
V-Qal-Perf-3ms
To pour or spill something out, like blood or a liquid. In the Bible, it can mean to shed blood or to pour out one's heart in prayer or complaint. For example, in Psalm 42:4, the writer pours out his soul to God.
Definition: : 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
Usage: Occurs in 111 OT verses. KJV: cast (up), gush out, pour (out), shed(-der, out), slip. See also: Genesis 9:6; Jeremiah 6:6; Psalms 22:15.
וַ/יְמַלֵּ֥א
mâlêʼ
H4390
"to fill"
Conj | V-Piel-ConsecImperf-3ms
To fill means to make something full or complete, like filling a container or fulfilling a promise. This word is used in many contexts, including being full of joy or having a job completed.
Definition: 1) to fill, be full 1a) (Qal) 1a1) to be full 1a1a) fulness, abundance (participle) 1a1b) to be full, be accomplished, be ended 1a2) to consecrate, fill the hand 1b) (Niphal) 1b1) to be filled, be armed, be satisfied 1b2) to be accomplished, be ended 1c) (Piel) 1c1) to fill 1c2) to satisfy 1c3) to fulfil, accomplish, complete 1c4) to confirm 1d) (Pual) to be filled 1e) (Hithpael) to mass themselves against Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Usage: Occurs in 242 OT verses. KJV: accomplish, confirm, [phrase] consecrate, be at an end, be expired, be fenced, fill, fulfil, (be, become, [idiom] draw, give in, go) full(-ly, -ly set, tale), (over-) flow, fulness, furnish, gather (selves, together), presume, replenish, satisfy, set, space, take a (hand-) full, [phrase] have wholly. See also: Genesis 1:22; 2 Chronicles 16:14; Psalms 10:7.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
יְרוּשָׁלִַ֖ם
Yᵉrûwshâlaim
H3389
"Jerusalem"
N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
דָּ֣ם
dâm
H1818
"blood"
N-ms
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Definition: 1) blood 1a) of wine (fig.)
Usage: Occurs in 295 OT verses. KJV: blood(-y, -guiltiness, (-thirsty), [phrase] innocent. See also: Genesis 4:10; Numbers 19:5; Psalms 5:7.
נָקִ֑י
nâqîy
H5355
"innocent"
Adj
Innocent or guiltless, this word is used to describe someone who is morally clean or free from blame, such as Noah in Genesis 6:9. It emphasizes a person's integrity and moral purity.
Definition: 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)
Usage: Occurs in 42 OT verses. KJV: blameless, clean, clear, exempted, free, guiltless, innocent, quit. See also: Genesis 24:41; Job 9:23; Psalms 10:8.
וְ/לֹֽא
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
אָבָ֥ה
ʼâbâh
H14
"be willing"
V-Qal-Perf-3ms
To be willing or consent is the meaning of this Hebrew word, which involves being acquiescent or accepting. It is used in various contexts, including being willing to obey or follow.
Definition: 1) to be willing, consent 1a) (Qal) 1a1) to be willing 1a2) to consent, yield to, accept 1a3) to desire
Usage: Occurs in 52 OT verses. KJV: consent, rest content will, be willing. See also: Genesis 24:5; 2 Samuel 14:29; Psalms 81:12.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
לִ/סְלֹֽחַ
çâlach
H5545
"to forgive"
Prep | V-Qal-Inf-a
To forgive is the meaning of this Hebrew word, used to describe God's pardon and mercy towards humanity, as seen in Psalm 86:5. It involves letting go of anger or resentment towards someone who has wronged us, and is a key concept in the Bible's teachings on love and relationships.
Definition: 1) to forgive, pardon 1a) (Qal) to forgive, pardon 1b) (Niphal) to be forgiven
Usage: Occurs in 45 OT verses. KJV: forgive, pardon, spare. See also: Exodus 34:9; 1 Kings 8:36; Psalms 25:11.
Study Notes — 2 Kings 24:4
Show Verse Quote Highlights
- Context
- Cross References
- 2 Kings 24:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Kings 24:4
- Jamieson-Fausset-Brown on 2 Kings 24:4
- Matthew Poole's Commentary on 2 Kings 24:4
- Trapp's Commentary on 2 Kings 24:4
- Ellicott's Commentary on 2 Kings 24:4
- Cambridge Bible on 2 Kings 24:4
- Sermons on 2 Kings 24:4
Context — Babylon Controls Jehoiakim
2And the LORD sent Chaldean, Aramean, Moabite, and Ammonite raiders against Jehoiakim in order to destroy Judah, according to the word that the LORD had spoken through His servants the prophets.
3Surely this happened to Judah at the LORD’s command, to remove them from His presence because of the sins of Manasseh and all that he had done,
4and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive.
5As for the rest of the acts of Jehoiakim, along with all his accomplishments, are they not written in the Book of the Chronicles of the Kings of Judah? 6And Jehoiakim rested with his fathers, and his son Jehoiachin reigned in his place.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 21:16 | Moreover, Manasseh shed so much innocent blood that he filled Jerusalem from end to end, in addition to the sin that he had caused Judah to commit, doing evil in the sight of the LORD. |
| 2 | Psalms 106:38 | They shed innocent blood— the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood. |
| 3 | Numbers 35:33 | Do not pollute the land where you live, for bloodshed pollutes the land, and no atonement can be made for the land on which the blood is shed, except by the blood of the one who shed it. |
| 4 | Deuteronomy 19:10 | Thus innocent blood will not be shed in the land that the LORD your God is giving you as an inheritance, so that you will not be guilty of bloodshed. |
| 5 | Jeremiah 15:1–2 | Then the LORD said to me: “Even if Moses and Samuel should stand before Me, My heart would not go out to this people. Send them from My presence, and let them go. If they ask you, ‘Where shall we go?’ you are to tell them that this is what the LORD says: ‘Those destined for death, to death; those destined for the sword, to the sword; those destined for famine, to famine; and those destined for captivity, to captivity.’ |
| 6 | Jeremiah 2:34 | Moreover, your skirts are stained with the blood of the innocent poor, though you did not find them breaking in. But in spite of all these things |
| 7 | Ezekiel 33:25 | Therefore tell them that this is what the Lord GOD says: ‘You eat meat with the blood in it, lift up your eyes to your idols, and shed blood. Should you then possess the land? |
| 8 | Jeremiah 19:4 | because they have abandoned Me and made this a foreign place. They have burned incense in this place to other gods that neither they nor their fathers nor the kings of Judah have ever known. They have filled this place with the blood of the innocent. |
| 9 | Lamentations 3:42 | “We have sinned and rebelled; You have not forgiven.” |
2 Kings 24:4 Summary
[This verse is saying that God was very upset with the people of Judah because they had done many bad things, including hurting and killing innocent people. This is similar to what we see in Jeremiah 7:6, where God warns against shedding innocent blood. God takes sin very seriously and will not tolerate it, as we see in Leviticus 17:11. We can learn from this verse that God is a holy and just God who loves justice and hates sin, and we should strive to live in a way that honors Him, just like it says in Micah 6:8.]
Frequently Asked Questions
What is the significance of innocent blood being shed in this verse?
The shedding of innocent blood is a serious offense in God's eyes, as seen in Deuteronomy 19:10 and Jeremiah 7:6, and it is one of the reasons why God was unwilling to forgive Judah's sins.
Why was the LORD unwilling to forgive Judah's sins in this verse?
The LORD was unwilling to forgive Judah's sins because of the severity of their rebellion against Him, as seen in 2 Kings 24:4, and also because of the sins of Manasseh, which are mentioned in 2 Kings 21:1-18 and 2 Chronicles 33:1-20.
How does this verse relate to the concept of bloodguiltiness in the Bible?
This verse highlights the concept of bloodguiltiness, which is the idea that the shedding of innocent blood brings guilt and defilement upon a person or a nation, as seen in Numbers 35:33-34 and Psalm 106:38.
What can we learn from this verse about God's character?
This verse reveals that God is a just and holy God who hates the shedding of innocent blood and will not tolerate sin, as seen in Leviticus 17:11 and Revelation 6:10.
Reflection Questions
- What are some ways in which I may be contributing to the shedding of innocent blood, whether physically or spiritually, and how can I repent of these sins?
- How can I ensure that I am not causing harm or injustice to others, and what are some ways in which I can promote justice and righteousness in my community?
- What are some areas in my life where I may be ignoring or downplaying the seriousness of sin, and how can I cultivate a greater sense of reverence and awe for God's holiness?
- How can I trust in God's justice and mercy, even when I see evil and injustice prevailing in the world, and what are some ways in which I can pray for God's intervention and redemption?
Gill's Exposition on 2 Kings 24:4
And also for the innocent blood that he shed, for he filled Jerusalem with innocent blood,.... See 2 Kings 21:16 which cruel usage of the prophets, and servants of the Lord, was still continued; see
Jamieson-Fausset-Brown on 2 Kings 24:4
Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; No JFB commentary on these verses.
Matthew Poole's Commentary on 2 Kings 24:4
For the innocent blood, to wit, of those prophets and saints who either reproved or would not comply with his idolatrous worship.
Trapp's Commentary on 2 Kings 24:4
2 Kings 24:4 And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.Ver. 4. And also for the innocent blood.] Of this crying sin Jehoahaz also and Jehoiakim were deeply guilty.
Ellicott's Commentary on 2 Kings 24:4
(4) The innocent blood.—Heb., blood of the innocent; an expression like hand of the right, i.e., the right hand; or, day of the sixth, i.e., the sixth day. Thenius thinks the murder of some prominent personage, such as Isaiah, may be intended, and wishes to distinguish between the statement of the first clause of the verse and the second; but 2 Kings 21:16, where the two statements are connected more closely, does not favour this view. Which the Lord would not pardon.—Literally, and Jehovah willed not to pardon. We must not soften the statement of 2 Kings 24:3-4, as Bähr does, by asserting the meaning to be that the nation was punished, not for the sins of Manasseh, but for its persistence in the same kind of sins. The sins of Manasseh are regarded as a climax in Judah’s long course of provocation: the cup was full, and judgment ready to fall. It was only suspended for a time, not revoked, in the reign of the good king Josiah. In short, the idea of the writer is that the innocent blood shed by Manasseh cried to heaven for vengeance, and that the ruin of the kingdom was the answer of the All righteous Judge. It is no objection to say, that in that case children suffered for their fathers’ misdeeds; that was precisely the Old Testament doctrine, until Ezekiel proclaimed another (Ezekiel 18:19; comp. Exodus 20:5; Deuteronomy 5:9). Looking at the catastrophe from a different standpoint, we may remember that national iniquities must be chastised in the present life, if at all; and that the sufferings of the exile were necessary for the purification of Israel from its inveterate tendency to apostatise from Jehovah.
Cambridge Bible on 2 Kings 24:4
4. which [R.V. and] the Lord would not pardon] The example, set for so long a time, had so penetrated the national character, that Jehovah, who multiplies His pardon (Isaiah 55:7), could bear with the transgressions no longer. We gather from Chronicles that Jehoiakim did evil like his predecessors. His abominations that he did, and that which was found in him (probably meaning, the evil found in his ways), were written in the book of the kings of Israel and Judah.
Sermons on 2 Kings 24:4
| Sermon | Description | |
|---|---|---|
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(2 Samuel) Settling an Old Debt by David Guzik | In this sermon, the speaker discusses the importance of keeping promises and being people of our word. They highlight how the entertainment industry often operates on dishonesty, b |
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Studies in Zechariah 06 Zechariah 6: by John W. Bramhall | In this sermon, the preacher focuses on the vision described in Zechariah 6:1-8. The vision involves four chariots coming from between two mountains of brass. Each chariot is pulle |
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Prayer, Monolog or Dialog? by Chuck Smith | In this sermon, the preacher discusses the story of Moses and his encounter with God at the burning bush. Moses had fled to the desert after killing an Egyptian and spent 40 years |
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Power With God Exemplified in Samuel by T. Austin-Sparks | T. Austin-Sparks emphasizes the significance of Samuel's ministry as a representation of power with God, particularly in a time when the people of Israel were not aligned with God' |
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Isaiah 50:4 by Chuck Smith | Chuck Smith emphasizes the importance of listening in prayer, asserting that prayer should not be a one-sided conversation but a dialogue with God. He illustrates that the mighties |
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Power With God Exemplified in Moses by T. Austin-Sparks | T. Austin-Sparks emphasizes the profound relationship between God and Moses, illustrating how Moses' deep commitment to God's purpose exemplifies true power with God. He argues tha |
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Has God Told You to Stop Praying? by David Smithers | David Smithers addresses the concern and hopelessness many Christians feel regarding the Church and the nation's desperate times, emphasizing the importance of not giving up on pra |