Ezekiel 22:12 — Word Study
WLCשֹׁ֥חַד לָֽקְחוּ־ בָ֖ךְ לְמַ֣עַן שְׁפָךְ־ דָּ֑ם נֶ֧שֶׁךְ וְתַרְבִּ֣ית לָקַ֗חַתְּ וַתְּבַצְּעִ֤י רֵעַ֙יִךְ֙ בַּעֹ֔שֶׁק וְאֹתִ֣י שָׁכַ֔חַתְּ נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
BSAthey takelâqach■ [as a gift to influence, a bribe] ◂bribesshachad tomaʻan [purposely shed, pour out] shedshâphak blooddâm You engagelâqach■ in usuryneshek [lending at excessive rates] takebâtsaʻ▸ [excessive, unjust] excess interesttarbîyth and extortʻôsheq [by force, oppression] your neighborsrêaʻ [close companions] But Meʼêth [the Lord of all, the Almighty] you have forgottenshâkach■ [completely forgotten, ignored] declaresnᵉʼum the LordʼĂdônây [Adonay, the sovereign God] GODYᵉhôvih
| Greek | English | Parsing |
|---|---|---|
| שֹׁ֥חַד | a bribe | Noun common, masculine singular absolute |
| לָֽקְחוּ־ | they have taken | Verb, Qal, perfect third person common plural |
| בָ֖ךְ | in you | Preposition, suffix |
| לְמַ֣עַן | so as | Particle |
| שְׁפָךְ־ | to shed | Verb, Qal, infinitive construct common |
| דָּ֑ם | blood | Noun common, masculine singular absolute |
| נֶ֧שֶׁךְ | interest | Noun common, masculine singular absolute |
| וְתַרְבִּ֣ית | and interest | Conjunction, noun common feminine singular absolute |
| לָקַ֗חַתְּ | you have taken | Verb, Qal, perfect second person feminine singular |
| וַתְּבַצְּעִ֤י | and you have made unjust gain | Verb, Piel, sequential imperfect second person feminine singular |
| רֵעַ֙יִךְ֙ | neighbor your | Noun common masculine plural construct, suffix |
| בַּעֹ֔שֶׁק | by oppression | Preposition, noun common masculine singular absolute |
| וְאֹתִ֣י | and the object marker me | Conjunction, particle, suffix |
| שָׁכַ֔חַתְּ | you have forgotten | Verb, Qal, perfect second person feminine singular |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In you they take bribes to shed blood. You engage in usury, take excess interest, and extort your neighbors. But Me you have forgotten, declares the Lord GOD. |
| KJV | In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD. |
| ASV | In thee have they taken bribes to shed blood; thou hast taken interest and increase, and thou hast greedily gained of thy neighbors by oppression, and hast forgotten me, saith the Lord Jehovah. |
| YLT | A bribe they have taken in thee to shed blood, Usury and increase thou hast taken, And cuttest off thy neighbour by oppression, And Me thou hast forgotten, An affirmation of the Lord Jehovah! |
| WEB | In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord Yahweh. |
| BBE | In you they have taken rewards as the price of blood; you have taken interest and great profits, and you have taken away your neighbours' goods by force, and have not kept me in mind, says the Lord. |
Where they part company is נֶשֶׁךְ — see How Translations Differ.
The verse consists of a main clause followed by several subordinate phrases that elaborate on the actions being condemned.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
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 — Ezekiel 22:12
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 Judgment Against Jerusalemgenerated
Ezekiel 22:12 highlights the serious moral decay in Jerusalem, where the people take bribes, engage in usury, and extort their neighbors. This behavior is contrasted with their disregard for God, who is calling them to repentance. The surrounding verses depict a broader context of corruption and injustice that has taken root in society, emphasizing the need for divine judgment and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:7–8 | Stay far away from a false accusation. Do not kill the innocent or the just, for I will not acquit the guilty. |
| 2 | Deuteronomy 16:19 | Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. |
| 3 | Deuteronomy 27:25 | ‘Cursed is he who accepts a bribe to kill an innocent person.’ And let all the people say, ‘Amen!’ |
| 4 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
| 5 | Micah 7:2–3 | The godly man has perished from the earth; there is no one upright among men. They all lie in wait for blood; they hunt one another with a net. |
The Treasury of Scripture Knowledge — 29 references, hung on the phrase they belong to
The Key Word — שֹׁחַד, Sho.chadgenerated
The Hebrew word שֹׁ֫חַד (shachad) specifically refers to a bribe or present, often implying a venal nature. It is derived from a root related to giving and is used to describe gifts given to influence decisions, particularly in corrupt contexts. This word appears frequently in the Bible, indicating its significance in discussions of justice and morality.
In this verse, it emphasizes the corrupt practices of the people, who take bribes to shed blood, revealing a deep moral failing. The use of this term underscores the gravity of their actions and the resulting consequences they face from God.
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 structure of the verse revolves around a series of clauses, with the main verb לָקְחוּ (they have taken) anchoring the sentence. This verb governs the actions of taking bribes, engaging in usury, and extorting neighbors, all of which are presented as ongoing practices.
The syntax highlights the direct object of each action, emphasizing the corrupt behaviors and their consequences. The use of prepositional phrases further clarifies the motivations behind these actions, linking them to the broader theme of divine neglect.
Septuagint Backgroundgenerated
In the Septuagint, שֹׁחַד is rendered as δῶρα (dōra), meaning 'gifts.' This choice broadens the term's implication, suggesting a more general sense of gifts rather than the specific corrupt connotation of bribery found in the Hebrew.
This translation choice may reflect an interpretation that emphasizes the act of giving gifts in a context of moral failure, rather than strictly focusing on the corrupt nature of the transaction.
In plain words — the whole versegenerated
Ezekiel 22:12 describes how the people of Jerusalem are taking bribes to commit acts of violence, charging excessive interest, and extorting their neighbors. They have forgotten about God, who is calling them to accountability for their actions.
Frequently Asked Questionsgenerated
Taking bribes refers to accepting gifts or money to influence one's actions or decisions, often leading to corruption and injustice.
Usury, or lending money at excessive rates, is condemned because it exploits the vulnerable and goes against the principle of fair treatment in financial dealings.
Forgetting God means neglecting His commandments and failing to acknowledge His authority, which leads to moral decay and injustice.
This verse illustrates the reasons for God's judgment against Jerusalem, highlighting the people's corruption and their failure to uphold justice and righteousness.
Reflection Questionsgenerated
- In what ways do I see corruption in my community, and how can I respond to it?
- How can I ensure that I am treating others fairly and not engaging in unjust practices?
- What steps can I take to remember God in my daily life and decisions?
- How does this verse challenge me to reflect on my own actions and their alignment with God's standards?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 22:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn thee have they taken gifts to shed blood..... Innocent blood, as the Targum; judges upon the bench, whose office it is to take the part of the innocent, and clear him from unjust charges; and
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJudges, who should have saved, have sold the life of innocents; they who sat on God’ s tribunal have acted the devil there, and murdered innocents, contrary to . Taken usury: see . Greedily gained of thy neighbours; with unsatiable thirst of gain torn to pieces and devoured thy neighbour: so hast thou been an oppressing extortioner where thou shouldst not have been a moderate usurer, and thus forgottest thy God.
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:12 In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.Ver. 12. Thou hast taken usury and increase.] Usura quasi propter usum rei, saith one, and foenus quasi funus. Such money to necessity, is like cold water to a hot ague, that for a time refresheth, but prolongeth the disease. It is like the timber worm, which is wonderfully soft to touch, but hath teeth so hard that it eateth the timber. See on Ezekiel 18:13. And hast greedily gained of thy neighbour.] Sept., Thou has consummated the consummation of thy wickedness in oppression. And hast…
Read John Trapp on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges12. taken gifts] i.e. bribes, said of judges, Exodus 23:8; Isaiah 1:23; Micah 3:11—Cf. ch. Ezekiel 18:13, Ezekiel 23:35. by extortion] oppression, or violence, as Ezekiel 22:7. The vices here enumerated follow one another without any strict connexion. 1. The despotic conduct of the princes, whose power is their god (Habakkuk 1:11), Ezekiel 22:6. 2. Irreverence to parents, and want of compassion for the unprotected and helpless, Ezekiel 22:7. 3. Irreligion, Ezekiel 22:8; Ezekiel 9:4. Immoralities and incest, Ezekiel 22:10-11. And finally, greed of gain that overreaches and oppresses, Ezekiel 22:12. The picture is dark enough, and is unmistakeably that of a people whose decline is incurable…
Read Cambridge on Ezekiel 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Taken gifts — Bribes (Exodus 23:8; Isaiah 1:23; Micah 3:11). Thou hast greedily gained of thy neighbors — In ancient Babylon the money lenders received twenty-five per cent a month from their victims.
Read Daniel Denison Whedon on Ezekiel 22 →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
In you they take bribes to shed blood. You engage in usury, take excess interest, and extort your neighbors. But Me you have forgotten, declares the Lord GOD.
In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord Yahweh.
In you they take bribes to shed blood. You engage in usury, take excess interest, and extort your neighbors. But Me you have forgotten, declares the Lord GOD.
They take bribes within you to shed blood. You engage in usury and charge interest; you extort money from your neighbors. You have forgotten me, declares the sovereign Lord.
Tyndale line
In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by extortion, and hast forgotten me, saith the Lord GOD.
In thee have they taken bribes to shed blood; thou hast taken interest and increase, and thou hast greedily gained of thy neighbors by oppression, and hast forgotten me, saith the Lord Jehovah.
In thee have they taken bribes to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbours by oppression, and hast forgotten me, saith the Lord GOD.
In thee have they taken gifts to shed blood; thou hast taken interest and increase, and thou hast greedily gained from thy neighbors by extortion, and hast forgotten me, saith the Lord GOD.
In thee haue they taken giftes to shed blood: thou hast taken vsurie and the encrease, and thou hast defrauded thy neighbours by extortion, and hast forgotten me, saith the Lord God.
Strictly literal
In thee have they taken gifts to shed blood; thou hast taken usury and increase, and thou hast overreached thy neighbours by oppression, and hast forgotten me, saith the Lord Jehovah.
A bribe they have taken in thee to shed blood, Usury and increase thou hast taken, And cuttest off thy neighbour by oppression, And Me thou hast forgotten, An affirmation of the Lord Jehovah!
They have taken a bribe to shed blood in you, || You have taken usury and increase, || And cut off your neighbor by oppression, || And you have forgotten Me, || A declaration of Lord YHWH!
Bribes they took within thee, in order to shed blood; interest and increase didst thou take, and thou didst acquire gain off thy neighbors by extortion: and me thou didst forget, saith the Lord Eternal.
These men take bribes within you in order to pour out blood and you have taken interest and gained too much profit, and you have damaged your neighbors through oppression, and you have forgotten me—this is the Lord Yahweh's declaration.
From the Latin
They have taken gifts in thee to shed blood: thou hast taken usury and increase, and hast covetously oppressed thy neighbours: and then hast forgotten me, saith the Lord God.
Simplified
Your people take money to murder others. You charge interest and make a profit on loans, and use extortion to get money from your neighbors. You have forgotten all about me, declares the Lord God.
In you they have taken rewards as the price of blood; you have taken interest and great profits, and you have taken away your neighbours' goods by force, and have not kept me in mind, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 15 of the 17 words matched. The differences in word order and articles highlight the distinct styles of the two texts, but the core message remains consistent.
שֹׁ֥חַד לָֽקְחוּ־ בָ֖ךְ לְמַ֣עַן שְׁפָךְ־ דָּ֑ם נֶ֧שֶׁךְ וְתַרְבִּ֣ית לָקַ֗חַתְּ וַתְּבַצְּעִ֤י רֵעַ֙יִךְ֙ בַּעֹ֔שֶׁק וְאֹתִ֣י שָׁכַ֔חַתְּ נְאֻ֖ם אֲדֹנָ֥י יְהוִֽה׃
15 of the 17 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 Ezekiel 22:12
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.
שֹׁ֫חַד (shachad) refers specifically to a bribe or present, often implying a venal or redemptive nature. The entries indicate it can mean a gift or reward, stemming from a root related to giving. There is no significant disagreement among the lexicons regarding its meaning.
שֹׁ֫חַד n.m. present, specif. bribe
base
H7810 שֹׁ֫חַד present, specif. bribe
7810 shachad shakh'-ad
from 7809; a donation (venal or redemptive):--bribe(-ry),
gift, present, reward.
see HEBREW for 07809
שֹׁ֫חַד (sha.chad) — bribe.
present, bribe
N-ms — Noun common · masculine singular absoluteHNcmsa
Bribe
None to be taken; “for the gift maketh open eyes blind, and perverteth the cause of the righteous” (Ex. 23:8, literally rendered).
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
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…
נֶ֫שֶׁךְ (neshek) refers to interest or usury, literally meaning something that is 'bitten off.' It is derived from the root word for 'bite' and is primarily used in the context of financial transactions involving debt.
נֶ֫שֶׁךְ n.[m.] interest, usury (lit. something bitten off)
base
H5392 נֶ֫שֶׁךְ interest, usury (lit. something bitten off)
5392 neshek neh'-shek
from 5391; interest on a debt:--usury.
see HEBREW for 05391
נֶ֫שֶׁךְ (ne.shekh) — interest.
interest, usury
N-ms — Noun common · masculine singular absoluteHNcmsa
in'-ter-est (neshekh, mashsha'; tokos): The Hebrew word neshekh is from a root which means "to bite"; thus interest is "something bitten off." The other word, mashsa', means "lending on interest." The Greek term is from the root tikto, "to produce" or "beget," hence, interest is something begotten or produced by money. The Hebrew words are usually translated "usury," but this meant the same as interest, all interest being reckoned as usury.
Long before Abraham's time money had been loaned at a fixed rate of interest in Babylonia and almost certainly in Egypt. The Code of Hammurabi gives regulations regarding the lending and borrowing of money, the usual interest being 20 percent. Sometimes it was only 11 2/3 and 13 1/3, as shown by contract tablets. In one case, if the loan was not paid in two months, 18 per cent interest would be charged. Corn (grain), dates, onions, etc., were loaned…
תַּרְבִּית (tarbiyth) refers to concepts of increase or increment, particularly in financial contexts such as interest or usury. It is derived from the root word meaning multiplication. The entries consistently highlight its association with unjust gain and bonuses, but do not provide specific verse references.
תַּרְבִּית n.f. increment, interest, usury
base
H8636 תַּרְבִּית
8636 tarbiyth tar-beeth'
from 7235; multiplication, i.e. percentage or bonus in
addition to principal:--increase, unjust gain.
see HEBREW for 07235
תַּרְבִּית (tar.bit) — increment.
increment, usury, interest, bonus
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
in'-ter-est (neshekh, mashsha'; tokos): The Hebrew word neshekh is from a root which means "to bite"; thus interest is "something bitten off." The other word, mashsa', means "lending on interest." The Greek term is from the root tikto, "to produce" or "beget," hence, interest is something begotten or produced by money. The Hebrew words are usually translated "usury," but this meant the same as interest, all interest being reckoned as usury.
Long before Abraham's time money had been loaned at a fixed rate of interest in Babylonia and almost certainly in Egypt. The Code of Hammurabi gives regulations regarding the lending and borrowing of money, the usual interest being 20 percent. Sometimes it was only 11 2/3 and 13 1/3, as shown by contract tablets. In one case, if the loan was not paid in two months, 18 per cent interest would be charged. Corn (grain), dates, onions, etc., were loaned…
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
Conj | V-Piel-ConsecImperf-2fs — Verb · Piel · sequential imperfect second person feminine singularHc/Vpw2fs
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
עֹ֫שֶׁק (osheq) refers to oppression and extortion, encompassing concepts of injury and unjust gain. It is derived from the root word for injury and conveys a sense of distress and deceitful acquisition. The term is used in contexts related to cruel treatment and wrongful gain.
עֹ֫שֶׁק oppression, extortion
base
H6233 עֹ֫שֶׁק oppression, extortion
6233 `osheq o'-shek
from 6231; injury, fraud, (subjectively) distress,
(concretely) unjust gain:--cruelly, extortion, oppression,
thing (deceitfully gotten).
see HEBREW for 06231
עֹ֫שֶׁק (o.sheq) — oppression.
1) oppression, extortion, injury
1a) oppression
1b) extortion
1c) gain by extortion
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM | Suff — Conjunction · particle · suffixHC/To/Sp1bs
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt