Ezekiel 22:27 — Word Study
WLCשָׂרֶ֣יהָ בְקִרְבָּ֔הּ כִּזְאֵבִ֖ים טֹ֣רְפֵי טָ֑רֶף לִשְׁפָּךְ־ דָּם֙ לְאַבֵּ֣ד נְפָשׁ֔וֹת לְמַ֖עַן בְּצֹ֥עַ בָּֽצַע׃
BSAHer officialssar [rulers, princes] within herqereb are like wolveszᵉʼêb [ferocious, ravaging] tearingṭâraph their preyṭereph [to destroy, shed blood] sheddingshâphak [pouring out] blooddâm and destroyingʼâbad [to perish, lose] livesnephesh [souls, living beings] formaʻan dishonest gainbâtsaʻ [unjust, covetous, profit, unjustly acquired]
| Greek | English | Parsing |
|---|---|---|
| שָׂרֶ֣יהָ | princes its | Noun common masculine plural construct, suffix |
| בְקִרְבָּ֔הּ | in midst its | Preposition, noun common masculine singular construct, suffix |
| כִּזְאֵבִ֖ים | [are] like wolves | Preposition, noun common masculine plural absolute |
| טֹ֣רְפֵי | tearing | Verb, Qal, participle (active) masculine plural common |
| טָ֑רֶף | prey | Noun common, masculine singular absolute |
| לִשְׁפָּךְ־ | to shed | Preposition, verb qal infinitive construct common |
| דָּם֙ | blood | Noun common, masculine singular absolute |
| לְאַבֵּ֣ד | to destroy | Preposition, verb piel infinitive construct common |
| נְפָשׁ֔וֹת | lives | Noun common, feminine plural absolute |
| לְמַ֖עַן | so as | Particle |
| בְּצֹ֥עַ | to make unjust gain | Verb, Qal, infinitive construct common |
| בָּֽצַע׃ | unjust gain | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain. |
| KJV | Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. |
| ASV | Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, that they may get dishonest gain. |
| YLT | Its princes in its midst [are] as wolves, Tearing prey, to shed blood, to destroy souls, For the sake of gaining dishonest gain. |
| WEB | Her princes within it are like wolves ravening the prey, to shed blood and to destroy souls, that they may get dishonest gain. |
| BBE | Her rulers in her are like wolves violently taking their food; putting men to death and causing the destruction of souls, so that they may get their profit. |
Where they part company is שָׂרֶ֣יהָ — see How Translations Differ.
The sentence is structured around a main clause with several participial and prepositional phrases that expand on the actions and motivations of the officials.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטָרַף
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 22:27
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 — Corruption Among Israel's Leadersgenerated
Ezekiel 22:27 presents a vivid portrayal of Israel's leaders, comparing them to wolves that tear apart their prey. This imagery highlights the brutality and greed of those in power, who exploit their positions for personal gain. The surrounding verses (Ezekiel 22:26-29) further illustrate the moral decay within the community, emphasizing the need for accountability and righteousness among leaders.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:6 | See how every prince of Israel within you has used his power to shed blood. |
| 2 | Ezekiel 19:3–6 | She brought up one of her cubs, and he became a young lion. After learning to tear his prey, he devoured men. |
| 3 | Ezekiel 22:6 | See how every prince of Israel within you has used his power to shed blood. |
| 4 | Ezekiel 45:9 | For this is what the Lord GOD says: ‘Enough, O princes of Israel! Cease your violence and oppression, and do what is just and right. Stop dispossessing My people, declares the Lord GOD.’ |
| 5 | 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. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׂרֶ֣יהָ, sa.Rei.hagenerated
The word שַׂר (sar) means 'ruler' or 'prince' and is used here to describe the officials of Israel. It encompasses a range of meanings, including military and religious leaders, indicating a position of authority and responsibility.
In this context, the parsing as a common masculine plural with a suffix indicates these rulers are collectively responsible for the actions described, emphasizing their shared guilt in the corruption and violence portrayed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses officials to translate שָׂרֶ֣יהָ.
Sentence Structuregenerated
The finite verb טֹ֣רְפֵי, tearing, governs the main clause, with several phrases describing the actions of the officials. The structure emphasizes the violent nature of their actions through a series of participial phrases.
The main subject is the noun phrase שָׂרֶ֣יהָ, indicating the leaders, and the sentence flows from their actions to the consequences of those actions, illustrating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
In the Septuagint, שָׂרֶ֣יהָ is rendered as οἱ (hoi), a definite article that generalizes the officials as a group. This choice shifts the focus slightly from individual rulers to the collective responsibility of the leadership.
The Greek word for טֹ֣רְפֵי is ἁρπάζοντες (harpazontes), which means 'to seize' or 'to snatch away,' emphasizing the predatory nature of their actions.
In plain words — the whole versegenerated
Ezekiel 22:27 describes the leaders of Israel as violent and greedy, comparing them to wolves that tear apart their prey. They shed blood and destroy lives for dishonest gain, highlighting their corruption and lack of moral integrity.
Frequently Asked Questionsgenerated
This metaphor indicates that the leaders are predatory and ruthless, exploiting the vulnerable for their own benefit.
It shows a complete disregard for justice and the well-being of the people, emphasizing the need for righteous leadership.
Shedding blood symbolizes violence and injustice, indicating that the leaders are willing to harm others for personal gain.
It serves as a warning against corrupt leadership and the importance of integrity and justice in positions of power.
Reflection Questionsgenerated
- In what ways do I see leadership failing to protect the vulnerable in my community?
- How can I advocate for justice and integrity in leadership roles around me?
- What steps can I take to ensure I am not complicit in corrupt practices?
- How does this verse challenge my understanding of power and responsibility?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 22:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHer princes in the midst thereof are like wolves ravening the prey,.... The king and his nobles, those of the first rank and quality, who ought to have protected the persons and property of the
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHer princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHer princes, as before, ,26. Princes; rulers of all sorts, who should have crushed oppressors and defended the oppressed. Wolves; creatures greedy, bloody, and crafty, resembling dogs that men make use of to defend their folds; so the authority which God had given to defend is by these hypocrites perverted to satisfy the bloody and greedy appetite of tyrannical governors among the Jews: possibly the prophet may tax the degeneracy and baseness of these rulers hereby. Shed blood; innocent blood; a crying sin in princes, who have God’ s power committed to them to preserve the innocent. Destroy souls; undo and ruin families, cutting off the fathers, and impoverishing the widow and fatherless.…
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:27 Her princes in the midst thereof [are] like wolves ravening the prey, to shed blood, [and] to destroy souls, to get dishonest gain.Ver. 27. Her princes in the midst thereof.] Lupis ferociores et voraciores erant. There was in this state, as physicians say there is in some diseases, corruptio totius substantiae, a general defection: and here they are particularly told of it; so, as Isocrates saith in his oration to Philip King of Macedonia, That which is spoken to all is spoken to none. See Micah 3:11 Zephaniah 3:3.
Read John Trapp on Ezekiel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Her princes.—These are not only the kings, but also the nobles and those in authority at court—in other words, the ruling class. Their injustice and violence is a constant theme for prophetic rebuke.
Read Charles John Ellicott on Ezekiel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Her princes] Are as bad as her priests; they are rapacious, and grievously oppress the people by unjust impositions in order to increase their revenues.
Read AdamClarke on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges27. Her princes] The “princes” here are the chiefs or leaders of the people, cf. Jeremiah 26:10; Jeremiah 36:12. get dishonest gain] Cf. Jeremiah 6:13; Jeremiah 8:10. The term is used pretty generally, of selfish advantage.
Read Cambridge on Ezekiel 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Princes — Rather, captains (Jeremiah 26:10). The subordinate officers are in full sympathy with the iniquitous practices of the court and temple. They are after the spoils at any price.
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
Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain.
Her princes within it are like wolves ravening the prey, to shed blood and to destroy souls, that they may get dishonest gain.
Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain.
Her officials are like wolves in her midst rending their prey – shedding blood and destroying lives – so they can get dishonest profit.
Tyndale line
Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain.
Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, that they may get dishonest gain.
Her princes in the midst thereof are like wolves ravening the prey; to shed blood, and to destroy souls, that they may get dishonest gain.
Her princes in the midst of her are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain.
Her princes in the mids thereof are like wolues, rauening the praye to shed blood, and to destroy soules for their owne couetous lucre.
Strictly literal
Her princes in the midst of her are like wolves ravening the prey, to shed blood, to destroy souls, to get dishonest gain.
Its princes in its midst [are] as wolves, Tearing prey, to shed blood, to destroy souls, For the sake of gaining dishonest gain.
Its princes [are] as wolves in its midst, || Tearing prey, to shed blood, to destroy souls, || For the sake of gaining dishonest gain.
Her princes in her midst are like wolves that tear in pieces the prey, to shed blood, to destroy souls, in order to obtain selfish gain.
Her princes within her are like wolves tearing apart their victims. They pour out blood and destroy life, to make a profit dishonestly.
From the Latin
Her princes in the midst of her, are like wolves ravening the prey to shed blood, and to destroy souls, and to run after gains through covetousness.
Simplified
Her city officials are like wolves ripping up their prey, killing people, destroying lives so they can profit through fraud.
Her rulers in her are like wolves violently taking their food; putting men to death and causing the destruction of souls, so that they may get their profit.
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 agree on the overall message of the verse, with 9 of the 12 words matched. The Septuagint's word choice reflects a broader interpretation of the Hebrew terms, focusing on the actions and characteristics of the leaders.
שָׂרֶ֣יהָ בְקִרְבָּ֔הּ כִּזְאֵבִ֖ים טֹ֣רְפֵי טָ֑רֶף לִשְׁפָּךְ־ דָּם֙ לְאַבֵּ֣ד נְפָשׁ֔וֹת לְמַ֖עַן בְּצֹ֥עַ בָּֽצַע׃
9 of the 12 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 22:27
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.
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
זְאֵב (z'ev) means 'wolf' and is derived from an unused root that suggests a yellow color. The term is straightforwardly defined across the entries, with no significant variation in meaning. It appears in contexts referring to the animal itself.
H2061 זְאֵב wolf
2061 z'eb zeh-abe'
from an unused root meaning to be yellow; a wolf:--wolf.
זְאֵב (ze.ev) — wolf.
wolf
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
טָרַף (taraph) is a Hebrew verb meaning to tear, rend, or pluck. It can describe the action of tearing in various forms, such as being torn in pieces or providing food. The entries indicate a range of uses, from physical tearing to metaphorical feeding, with specific examples in contexts like animals being torn apart.
טָרַף vb. tear, rend, pluck
Qal tear, rend
Niph. of animal torn
Pu. Joseph has certainly been torn in pieces
Hiph. let me devour my appointed bread
base
H2963 טָרַף tear, rend, pluck
2963 taraph taw-raf'
a primitive root; to pluck off or pull to pieces; causatively
to supply with food (as in morsels):--catch, X without doubt,
feed, ravin, rend in pieces, X surely, tear (in pieces).
טָרַף (ta.raph) — to tear.
1) to tear, rend, pluck
1a) (Qal) to tear, rend
1b) (Niphal) to be torn in pieces
1c) (Poal) to be torn in pieces
1d) (Hiphil) to provide food
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
טֶ֫רֶף (teref) refers to something that is torn, such as prey or food, and can also mean a leaf. It is derived from a root that conveys the idea of fragments. The entries consistently highlight its meanings related to prey and food, with no significant disagreement among the lexicons.
טֶ֫רֶף n.m. prey, food; leaf
base
H2964 טֶ֫רֶף prey, food; leaf
2964 tereph teh'-ref
from 2963; something torn, i.e. a fragment, e.g. a fresh
leaf, prey, food:--leaf, meat, prey, spoil.
see HEBREW for 02963
טֶ֫רֶף (te.reph) — prey.
1) prey, food, leaf
1a) prey
1b) food
1c) leaf
N-ms — Noun common · masculine singular absoluteHNcmsa
pra (baz, Tereph, shalal): "Prey" is frequent in the Old Testament, chiefly as the translation of baz, "spoil," "plunder" (Nu 14:3,11; De 1:39; Isa 10:6, etc.); of Tereph, "prey of wild beasts," "torn thing" (Ge 49:9; Nu 23:24; Job 4:11, etc.); of malqoah, "a taking" (Nu 31:11, etc.; Isa 49:24,25); of shalal, "spoil" or "booty" (Jud 5:30 twice; Jud…
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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…
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cp — Noun common · feminine plural absoluteHNcfpa
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).
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
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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…
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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…