1 Kings 18:28 — Word Study
WLCוַֽיִּקְרְאוּ֙ בְּק֣וֹל גָּד֔וֹל וַיִּתְגֹּֽדְדוּ֙ כְּמִשְׁפָּטָ֔ם בַּחֲרָב֖וֹת וּבָֽרְמָחִ֑ים עַד־ שְׁפָךְ־ דָּ֖ם עֲלֵיהֶֽם׃
BSASo they shouted louderqârâʼ▸ [with a loud voice, cried aloud] and cutgâdad▸ [gashed, slashed] themselves with kniveschereb [swords, cutting instruments] and lancesrômach [spears, javelins] as [was] their custommishpâṭ [manner, usual way] untilʻad the blooddâm [life-giving fluid] gushedshâphak [poured, flowed] over themʻal [upon, on top of]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּקְרְאוּ֙ | and they called out | Verb, Qal, sequential imperfect third person masculine plural |
| בְּק֣וֹל | with a voice | Preposition, noun common masculine singular absolute |
| גָּד֔וֹל | great | |
| וַיִּתְגֹּֽדְדוּ֙ | and they cut themselves | Verb, Hithpael, sequential imperfect third person masculine plural |
| כְּמִשְׁפָּטָ֔ם | according to custom their | Preposition, noun common masculine singular construct, suffix |
| בַּחֲרָב֖וֹת | with swords | Preposition, noun common feminine plural absolute |
| וּבָֽרְמָחִ֑ים | and with lances | Conjunction, preposition, noun common masculine plural absolute |
| עַד־ | until | Preposition |
| שְׁפָךְ־ | poured out | Verb, Qal, infinitive construct common |
| דָּ֖ם | blood | Noun common, masculine singular absolute |
| עֲלֵיהֶֽם׃ | over them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them. |
| KJV | And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. |
| ASV | And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out upon them. |
| YLT | And they call with a loud voice, and cut themselves, according to their ordinance, with swords and with spears, till a flowing of blood [is] on them; |
| WEB | They cried aloud, and cut themselves in their way with knives and lances until the blood gushed out on them. |
| BBE | So they gave loud cries, cutting themselves with knives and swords, as was their way, till the blood came streaming out all over them. |
Where they part company is גָּדַד — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that provide further context for the actions of the prophets.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּם
verbקָרָא
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 — 1 Kings 18:28
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 Contest on Mount Carmelgenerated
1 Kings 18:28 describes the actions of the prophets of Baal as they attempted to invoke their god through loud cries and self-mutilation. This event occurs during a contest between Elijah and the prophets to demonstrate the true God. The prophets' actions are a reflection of their desperation and adherence to ritualistic practices, which are contrasted with Elijah's faith in Yahweh.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:28 | You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD. |
| 2 | Deuteronomy 14:1 | You are sons of the LORD your God; do not cut yourselves or shave your foreheads on behalf of the dead, |
| 3 | Micah 6:7 | Would the LORD be pleased with thousands of rams, with ten thousand rivers of oil? Shall I present my firstborn for my transgression, the fruit of my body for the sin of my soul? |
| 4 | Mark 5:5 | Night and day in the tombs and in the mountains he kept crying out and cutting himself with stones. |
| 5 | Mark 9:22 | “It often throws him into the fire or into the water, trying to kill him. But if You can do anything, have compassion on us and help us.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — גָּדַד, vai.yit.go.de.Dugenerated
The verb גָּדַד (gadad) means to cut or pierce. In this context, it indicates the self-harm performed by the prophets as part of their ritual to attract the attention of Baal. The Hithpael form suggests a reflexive action, emphasizing that they inflicted wounds upon themselves.
This act of cutting oneself is not merely a physical action but is steeped in the cultural practices of the time, where such actions were believed to invoke divine favor or response. The frequency of this verb in the Hebrew Bible is limited, indicating its specific use in intense or desperate situations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיִּקְרְאוּ֙ (and they called out), which governs the actions of the prophets. The sentence structure is complex, with multiple phrases detailing their actions: a prepositional phrase describing how they called out, a participial phrase indicating what they did to themselves, and a clause that sets the context of their actions.
The order of the Hebrew words emphasizes the urgency and intensity of their cries, with the verbs placed prominently to highlight their desperate actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb גָּדַד is translated as κατετέμνοντο (they were cutting), which carries a similar meaning. This choice reflects the translators' understanding of the self-harm as a significant ritual act.
The use of this Greek term aligns closely with the Hebrew context, maintaining the emphasis on the physical act of cutting as a means of invoking a response.
In plain words — the whole versegenerated
1 Kings 18:28 describes how the prophets of Baal shouted loudly and cut themselves with knives and lances, following their customs, until blood flowed over them. This was part of their attempt to call upon their god, Baal, to respond to their pleas.
Frequently Asked Questionsgenerated
The prophets believed that self-mutilation would attract the attention of Baal and invoke his response, as it was a common practice in their rituals.
This act signifies desperation and a deep commitment to their beliefs, reflecting the lengths to which they would go to seek divine intervention.
Elijah's approach is marked by faith and prayer to Yahweh, contrasting sharply with the frantic and violent rituals of the prophets of Baal.
Their actions serve as a cautionary tale about the futility of seeking God through rituals devoid of genuine faith.
Reflection Questionsgenerated
- What are some modern practices that reflect a similar desperation for divine attention?
- How can we ensure that our approach to God is rooted in faith rather than ritual?
- What does this passage teach us about the nature of true worship?
- In what ways can we discern between genuine faith and empty rituals in our own lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 18:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they cried aloud,.... Trying to make him hear, if possible: and cut themselves after their manner with knives and lancets, till the blood gushed out upon them; so the priests of Heathen deities
Read John Gill on 1 Kings 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.
Read Robert Jamieson on 1 Kings 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey cried aloud; as if Elijah had spoken the truth, and their god needed rousing. Cut themselves; mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (which was indeed the devil) than human blood, and hoping hereby to move their god to pity and help them. And this indeed was the practice of divers heathens in the worship of their false gods, as is manifest both from Scripture, as , and from the express testimonies of Plutarch, Lucian, Apuleius, and many others.
Read Matthew Poole on 1 Kings 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 18:28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.Ver. 28. And they cried aloud, and cut themselves.] To their vocis intentio, they added cutis incisio - and this they had learned of their heathen neighbours - but all would not do. Till the blood gushed out upon them.] This they did by the instigation of that old manslayer, who delighteth in sucking man’ s blood, the blood of souls especially. He it is that set awork the priests of Cybele to do the like, and still the Flagellatores among the Papists, who, the week before Easter, whip themselves till the blood followeth, as also the Turkish priests, whose…
Read John Trapp on 1 Kings 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Lancets—should be lances. This self-mutilation, common in Oriental frenzy, was possibly a portion, or a survival, of human sacrifice, in the notion that self-torture and shedding of human blood must win Divine favour—a delusion not confined to heathen religions, though excusable only in them.
Read Charles John Ellicott on 1 Kings 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. They cried aloud] The poor fools acted as they were bidden. And cut themselves after their manner] This was done according to the rites of that barbarous religion; if the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice. This was not only the custom of the idolatrous Israelites, but of the Syrians, Persians, Greeks, Indians, and in short of all the heathen world.
Read AdamClarke on 1 Kings 18 →CambridgeThe Cambridge Bible for Schools and Colleges28. And they cried aloud] Not recognizing the mockery of Elijah, but admitting that Baal might be overtaken by the necessities or occupations implied in the prophet’s words. after their manner] For devotees to wound and mutilate themselves in the worship of their divinities was common in other cults beside that of Baal and Ashêrah. with knives and lancets] R.V. lances. The former of these nouns is commonly rendered ‘sword,’ though it is also used of other instruments for cutting, as of a razor (Ezekiel 5:1), and an axe (Ezekiel 26:9). The second is constantly employed for ‘spear’ in connexion with ‘shield’ of a fully-armed soldier. The Baal-dance was most likely performed by the chief…
Read Cambridge on 1 Kings 18 →Albert Barnes1798–1870Barnes' Notes on the BibleElijah’s scorn roused the Baal-priests to greater exertions. At length, when the frenzy had reached its height, knives were drawn, and the blood spirted forth from hundreds of self-inflicted wounds,
Read Albert Barnes on 1 Kings 18 →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
So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them.
They cried aloud, and cut themselves in their way with knives and lances until the blood gushed out on them.
So they shouted louder and cut themselves with knives and lances, as was their custom, until the blood gushed over them.
So they yelled louder and, in accordance with their prescribed ritual, mutilated themselves with swords and spears until their bodies were covered with blood.
Tyndale line
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.
And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out upon them.
And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out upon them.
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.
And they cryed loude, and cut them selues as their maner was, with kniues and launcers, till the blood gushed out vpon them.
Strictly literal
And they cried aloud, and cut themselves after their manner with swords and spears, till the blood gushed out upon them.
And they call with a loud voice, and cut themselves, according to their ordinance, with swords and with spears, till a flowing of blood [is] on them;
And they call with a loud voice, and cut themselves, according to their ordinance, with swords and with spears, until a flowing of blood [is] on them;
And they called with a loud voice and cut themselves after their custom with knives and spears, till the blood gushed out over them.
So they shouted more loudly, and they cut themselves, as they usually did, with swords and spears, until their blood flowed out over themselves.
From the Latin
So they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood.
Simplified
They shouted even louder and cut themselves with swords and spears until they bled. This was their usual way of worshiping.
So they gave loud cries, cutting themselves with knives and swords, as was their way, till the blood came streaming out all over them.
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 (MT) states that the prophets of Baal shouted loudly and cut themselves with knives and lances, following their custom, until blood flowed over them. The Septuagint (LXX) agrees with the MT in content, as it matches all eleven words in a word-by-word correspondence, though the order and articles may differ due to the nature of Greek syntax. This indicates a strong consistency between these two ancient witnesses regarding this verse.
וַֽיִּקְרְאוּ֙ בְּק֣וֹל גָּד֔וֹל וַיִּתְגֹּֽדְדוּ֙ כְּמִשְׁפָּטָ֔ם בַּחֲרָב֖וֹת וּבָֽרְמָחִ֑ים עַד־ שְׁפָךְ־ דָּ֖ם עֲלֵיהֶֽם׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 18:28
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.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
HAamsa — HAamsa
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)
Conj | V-r-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
רֹ֫מַח (romach) refers to a spear or lance, derived from a root meaning to hurl. The entries consistently describe it as a weapon, particularly highlighting its iron point. There are no significant disagreements among the lexicons regarding its meaning.
רֹ֫מַח n.[m.] spear, lance
base
H7420 רֹ֫מַח
7420 romach ro'-makh
from an unused root meaning to hurl; a lance (as thrown);
especially the iron point:--buckler, javelin, lancet, spear.
רֹ֫מַח (ro.mach) — spear.
spear, lance
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
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
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
The Hebrew word 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 | Suff — Preposition · suffixHR/Sp3mp