Ezekiel 22:6 — Word Study
WLCהִנֵּה֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל אִ֥ישׁ לִזְרֹע֖וֹ הָ֣יוּ בָ֑ךְ לְמַ֖עַן שְׁפָךְ־ דָּֽם׃
BSASee howhinnêh ◂everyʼîysh [leader, high-ranking official] princenâsîyʼ of IsraelYisrâʼêl [the descendants of Jacob] has usedhâyâh■ his powerzᵉrôwaʻ [arm] tomaʻan shedshâphak [pour out, spill] blooddâm [the liquid essential for life]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּה֙ | here! | Particle |
| נְשִׂיאֵ֣י | [the] princes of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| אִ֥ישׁ | each | Noun common, masculine singular absolute |
| לִזְרֹע֖וֹ | to strength his | Preposition, noun common feminine singular construct, suffix |
| הָ֣יוּ | they have been | Verb, Qal, perfect third person common plural |
| בָ֑ךְ | in you | Preposition, suffix |
| לְמַ֖עַן | so as | Particle |
| שְׁפָךְ־ | to shed | Verb, Qal, infinitive construct common |
| דָּֽם׃ | blood | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See how every prince of Israel within you has used his power to shed blood. |
| KJV | Behold, the princes of Israel, every one were in thee to their power to shed blood. |
| ASV | Behold, the princes of Israel, every one according to his power, have been in thee to shed blood. |
| YLT | Lo, princes of Israel — each according to his arm Have been in thee to shed blood. |
| WEB | “‘“Behold, the princes of Israel, everyone according to his power, have been in you to shed blood. |
| BBE | See, the rulers of Israel, every one in his family, have been causing death in you. |
Where they part company is in the rendering of אִ֥ישׁ — see How Translations Differ.
The structure of the verse highlights the main action of the princes and their location, emphasizing the severity of their actions within the community.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 22:6
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 Corruption of Jerusalem's Leadersgenerated
Ezekiel 22:6 addresses the leaders of Israel, highlighting their misuse of power to commit acts of violence. This verse is part of a larger discourse where Ezekiel condemns the moral decay and injustice present in Jerusalem, emphasizing the need for accountability among those in authority. The surrounding verses further illustrate the societal issues, such as exploitation of the vulnerable and disrespect for God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:27 | Her officials within her are like wolves tearing their prey, shedding blood, and destroying lives for dishonest gain. |
| 2 | Nehemiah 9:34 | Our kings and leaders and priests and fathers did not obey Your law or listen to Your commandments and warnings that You gave them. |
| 3 | 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. |
| 4 | Jeremiah 2:26–27 | As the thief is ashamed when he is caught, so the house of Israel is disgraced. They, their kings, their officials, their priests, and their prophets |
| 5 | Jeremiah 5:5 | I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נְשִׂיאֵי, ne.si.'Eigenerated
The word נְשִׂיאֵי (ne.si.'Ei) refers to leaders or high-ranking officials, indicating those in positions of authority. It is derived from a root meaning 'to lift up', which suggests a role of prominence and responsibility. In this context, it emphasizes the leaders' failure to protect their people and uphold justice.
This term appears in various contexts throughout the Old Testament, often associated with power and governance. Here, it underscores the gravity of their actions, as they are not merely leaders but are held to a higher standard due to their positions.
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 verse features a main clause introduced by the verb הָ֣יוּ, they have been, which governs the entire statement about the princes of Israel. The structure emphasizes the actions of these leaders and their consequences.
The noun phrase נְשִׂיאֵי יִשְׂרָאֵל serves as the subject, while the prepositional phrases provide context about their actions and the intended outcome, indicating a focus on both the leaders and the act of shedding blood.
Septuagint Backgroundgenerated
The Septuagint translates נְשִׂיאֵי as ἀφηγούμενοι, which suggests a broader interpretation of leadership, possibly implying those who are in charge of guiding or directing. This choice may reflect an understanding of leadership that includes moral and ethical responsibilities.
The Greek word used for שְׁפָךְ is ἐκξέωσιν, which carries a similar connotation of pouring out, particularly in a violent sense, aligning with the Hebrew meaning of shedding blood.
In plain words — the whole versegenerated
Ezekiel 22:6 shows that the leaders of Israel have misused their power to commit violence. The verse highlights the moral failings of those in authority, emphasizing the need for justice and accountability in the community.
Frequently Asked Questionsgenerated
It indicates that the leaders are abusing their authority, leading to violence and injustice within the community.
This verse is part of Ezekiel's broader condemnation of the moral corruption in Jerusalem, calling for repentance and accountability among the leaders.
The actions of the leaders serve as a warning about the consequences of misusing power and the importance of ethical leadership.
It illustrates the societal issues of exploitation and injustice, highlighting the need for leaders to act justly and protect the vulnerable.
Reflection Questionsgenerated
- In what ways can leaders today ensure they are using their power responsibly?
- How can we hold those in authority accountable for their actions?
- What steps can we take to support justice and fairness in our communities?
- How does this verse challenge us to reflect on our own actions and responsibilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 22:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, the princes of Israel,.... Those that belonged to the royal family, or the nobles of the land, or the members of the grand sanhedrim of the nation: everyone were in thee to their power to
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, the princes of Israel, every one were in thee to their power to shed blood.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe was in commanded to show the Jews all their abominations. Now he is directed to begin with the greatest first, either those of the royal family, or else such as adhered close to the interest of them, and were advanced to places of great trust; or, who were heads of families. Every one; not one to be found of a juster or more merciful temper. To their power; according to their ability and opportunity. To shed blood; for murdering all they hated, or that stood in their way.
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:6 Behold, the princes of Israel, every one were in thee to their power to shed blood.Ver. 6. Behold the princes of Israel.] Here beginneth the black bill or bed roll. And as in a fish corruption beginneth at the head, so in a nation at the rulers.
Read John Trapp on Ezekiel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Were in thee to their power.—The tense is the same with that of the verbs in Ezekiel 22:7, and both should be translated alike; the order of the words should also be changed: “The princes of Israel, every one according to his power, have been in thee to shed blood.” The rulers, who should have preserved order and administered justice, were foremost in deeds of violence. (See the instances of Manasseh, 2 Kings 21:16, and of Jehoiakim, 2 Kings 24:4.)
Read Charles John Ellicott on Ezekiel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Behold, the princes] Ye are a vile and murderous people, and your princes have been of the same character. Like people, like prince.
Read AdamClarke on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges6–12. Particular enumeration of Jerusalem’s sins 6. The “princes” are those of the royal house. were … to their power] have been high-handed in thee, to shed. The meaning is not that they shed blood to the utmost of their power, but that they were arbitrary; their power, lit. arm, was the only law.
Read Cambridge on Ezekiel 22 →Albert Barnes1798–1870Barnes' Notes on the BibleRender it: Behold the princes of Israel, each according to his might (literally “arm”) have been in thee in order to shed blood. They looked to might not right.
Read Albert Barnes 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
See how every prince of Israel within you has used his power to shed blood.
“‘“Behold, the princes of Israel, everyone according to his power, have been in you to shed blood.
See how every prince of Israel within you has used his power to shed blood.
“‘See how each of the princes of Israel living within you has used his authority to shed blood.
Tyndale line
Behold, the princes of Israel, every one were in thee to their power to shed blood.
Behold, the princes of Israel, every one according to his power, have been in thee to shed blood.
Behold, the princes of Israel, every one according to his power, have been in thee to shed blood.
Behold, the princes of Israel, every one were in thee to their power to shed blood.
Beholde, the princes of Israel euery one in thee was ready to his power, to shed blood.
Strictly literal
Behold, the princes of Israel have been in thee to shed blood, each according to his power.
Lo, princes of Israel — each according to his arm Have been in thee to shed blood.
Behold, princes of Israel—each according to his arm || Have been in you to shed blood.
Behold, the princes of Israel were each [ready] with his arm within thee, in order to shed blood.
Behold! The rulers of Israel, each one by his own power, have come to you to pour out blood.
From the Latin
Behold the princes of Israel, every one hath employed his arm in thee to shed blood.
Simplified
Look at how all of your leaders in Israel use their power to murder.
See, the rulers of Israel, every one in his family, have been causing death in you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "הִנֵּה֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל אִ֥ישׁ לִזְרֹע֖וֹ הָ֣יוּ בָ֑ךְ לְמַ֖עַן שְׁפָךְ־ דָּֽם׃" which translates to, "See how every prince of Israel within you has used his power to shed blood." The Septuagint agrees with the Masoretic Text in meaning and content, matching all ten words in a word-by-word correspondence, although the word order and articles differ due to the nature of the Greek language. There are no significant differences in the translation or interpretation of this verse among the witnesses provided.
הִנֵּה֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל אִ֥ישׁ לִזְרֹע֖וֹ הָ֣יוּ בָ֑ךְ לְמַ֖עַן שְׁפָךְ־ דָּֽם׃
10 of the 10 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 22:6
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
נָשִׂיא (nasiy') refers to an exalted figure, such as a chief, prince, or ruler, and also denotes a rising mist or vapor. The word is derived from a root meaning 'to lift up.' Its meanings encompass leadership roles and atmospheric phenomena, as noted in various lexicons.
נָשִׂיא 128 n.m. one lifted up, i.e. a chief prince
base
[נָשִׂיא] n.[m.] rising mist, vapour
base
H5387a נָשִׂיא one lifted up, i.e. a chief prince H5387b נָשִׂיא rising mist, vapour
5387 nasiy' naw-see'
or nasi8 {naw-see'}; from 5375; properly, an exalted one,
i.e. a king or sheik; also a rising mist:--captain, chief,
cloud, governor, prince, ruler, vapour.
see HEBREW for 0nasi8
see HEBREW for 05375
נָשִׂיא (na.si) — leader.
one lifted up, chief, prince, captain, leader
נָשִׂיא (na.si) — mist.
rising mist, vapour
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
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…