Ezekiel 23:45 — Word Study
WLCוַאֲנָשִׁ֣ים צַדִּיקִ֗ם הֵ֚מָּה יִשְׁפְּט֣וּ אֽוֹתְהֶ֔ם מִשְׁפַּט֙ נֹֽאֲפ֔וֹת וּמִשְׁפַּ֖ט שֹׁפְכ֣וֹת דָּ֑ם כִּ֤י נֹֽאֲפֹת֙ הֵ֔נָּה וְדָ֖ם בִּֽידֵיהֶֽן׃ ס
BSABut righteoustsaddîyq [just, upright] will sentenceshâphaṭ▸ themʼêth to the punishment ofmishpâṭ [judgment, verdict] those who commit adulterynâʼaph [are unfaithful, idolatrous] and bloodshedshâphak [murder, violence] becausekîy theyhênnâh are adulteressesnâʼaph [unfaithful women, idolaters] with blooddâm [the life force] on their handsyâd [in their power, under their control]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנָשִׁ֣ים | and people | Conjunction, noun common masculine plural absolute |
| צַדִּיקִ֗ם | righteous | Adj |
| הֵ֚מָּה | they | Pronoun |
| יִשְׁפְּט֣וּ | they will judge | Verb, Qal, imperfect third person masculine plural |
| אֽוֹתְהֶ֔ם | the object marker them | Particle, suffix |
| מִשְׁפַּט֙ | judgment of | Noun common, masculine singular construct |
| נֹֽאֲפ֔וֹת | adulteresses | Verb, Qal, participle (active) feminine plural |
| וּמִשְׁפַּ֖ט | and judgment of | Conjunction, noun common masculine singular construct |
| שֹׁפְכ֣וֹת | [women who] shed | Verb, Qal, participle (active) feminine plural common |
| דָּ֑ם | blood | Noun common, masculine singular absolute |
| כִּ֤י | for | Particle |
| נֹֽאֲפֹת֙ | [are] adulteresses | Verb, Qal, participle (active) feminine plural |
| הֵ֔נָּה | they | Pronoun |
| וְדָ֖ם | and blood | Conjunction, noun common masculine singular absolute |
| בִּֽידֵיהֶֽן׃ ס | [is] on hands their | Preposition, noun common both dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But righteous men will sentence them to the punishment of those who commit adultery and bloodshed, because they are adulteresses with blood on their hands. |
| KJV | ¶ And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands. |
| ASV | And righteous men, they shall judge them with the judgment of adulteresses, and with the judgment of women that shed blood; because they are adulteresses, and blood is in their hands. |
| YLT | As to righteous men, they judge them with the judgment of adulteresses, And the judgment of women shedding blood, For they [are] adulteresses, And blood [is] in their hands. |
| WEB | Righteous men will judge them with the judgment of adulteresses and with the judgment of women who shed blood, because they are adulteresses, and blood is in their hands. |
| BBE | And upright men will be her judges, judging her as false wives and women who take lives are judged; because she has been untrue to me and blood is on her hands. |
Where they part company is צַדִּיקִ֗ם — see How Translations Differ.
The sentence consists of a main clause followed by subordinate phrases that elaborate on the judgment being pronounced.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbשָׁפַט
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 23:45
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 of Adulteressesgenerated
Ezekiel 23:45 describes how righteous men will deliver a verdict against those who have committed acts of unfaithfulness and violence. This verse is part of a larger narrative where God addresses the unfaithfulness of Israel, using vivid imagery to illustrate the consequences of their actions. The surrounding verses highlight the severity of their sins and the impending judgment they face, emphasizing the moral order that God upholds.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 23:36 | Then the LORD said to me: “Son of man, will you pass judgment against Oholah and Oholibah? Then declare to them their abominations. |
| 2 | Jeremiah 5:14 | Therefore this is what the LORD God of Hosts says: “Because you have spoken this word, I will make My words a fire in your mouth and this people the wood it consumes. |
| 3 | Hosea 6:5 | Therefore I have hewn them by the prophets; I have slain them by the words of My mouth, and My judgments go forth like lightning. |
| 4 | Zechariah 1:6 | But did not My words and My statutes, which I commanded My servants the prophets, overtake your fathers? They repented and said, ‘Just as the LORD of Hosts purposed to do to us according to our ways and deeds, so He has done to us.’” |
| 5 | John 8:3–7 | The scribes and Pharisees, however, brought to Him a woman caught in adultery. They made her stand before them |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — צַדִּיקִ֗ם, tza.di.Kimgenerated
The word צַדִּיק (tsaddiyq) means righteous and is used to describe individuals who are just and upright in their actions. It conveys a sense of moral integrity and alignment with God's standards of justice.
In this context, it refers specifically to those who will judge the guilty, highlighting their role as enforcers of divine justice. The use of the plural form indicates a group of righteous individuals acting collectively.
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. The BSB has righteous, which is consistent across several translations, including the KJV, ASV, and others.
Where others part company with the BSB is in the rendering of צַדִּיקִ֗ם. Some versions, like the NETB, use upright, while the DRA opts for just.
Sentence Structuregenerated
The finite verb יִשְׁפְּט֣וּ (they will judge) governs the entire verse, with several noun phrases and clauses hanging off it. The structure emphasizes the action of judgment being pronounced by the righteous.
The subjects of the sentence are clearly defined, with הֵ֚מָּה (they) referring to the righteous men, and הֵ֔נָּה (they) referring to the adulteresses, creating a contrast between the two groups.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word צַדִּיקִ֗ם is rendered as δίκαιοι (dikaios), which also means righteous. This choice maintains the moral quality of the judges and aligns with the Hebrew meaning.
The translation reflects a similar understanding of justice, emphasizing the role of the righteous in delivering judgment.
In plain words — the whole versegenerated
Ezekiel 23:45 states that righteous men will judge those who have committed adultery and violence. It emphasizes the consequences of unfaithfulness and the moral order that God upholds.
Frequently Asked Questionsgenerated
It means that those who are morally upright will deliver a verdict against those who have acted unjustly, holding them accountable for their actions.
They are judged for their unfaithfulness and the violence they have committed, which are serious offenses in the eyes of God.
Blood on their hands symbolizes guilt and responsibility for the violence they have caused, indicating that their actions have led to serious consequences.
This passage illustrates God's commitment to justice, showing that He will not overlook wrongdoing and that there will be consequences for unfaithfulness.
Reflection Questionsgenerated
- In what ways do I see righteousness being upheld in my community?
- How can I ensure that I am living a life that aligns with God's standards of justice?
- What does it mean for me to hold others accountable in a loving and just manner?
- How can I respond to instances of unfaithfulness I observe around me?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 23:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the righteous men,.... Some understand this of the prophets, who were really righteous men; and foretold the righteous judgments of God that should come upon the idolatrous Jews, which was a
Read John Gill on Ezekiel 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.
Read Robert Jamieson on Ezekiel 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRighteous men; men that kept the law of their God, for some such there were about Aholibah herself; or prophets, such as Jeremiah and Ezekiel, and some few more: or else the Babylonians, who in the present controversy between Jerusalem and its king on the one part, and Nebuchadnezzar and the Babylonians on the other part, were comparatively the righteous men. After the manner of adulteresses; which was, to be put to death by stoning, ; and murder was punished with death.
Read Matthew Poole on Ezekiel 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 23:45 And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they [are] adulteresses, and blood [is] in their hands.Ver. 45. And the righteous men.] So the Chaldees are called, because less wicked than the Jews (as the Scythians were better than the Athenians, and now the Indians than the Spaniards), and because they executed the righteous sentence of God upon those flagitious Jews.
Read John Trapp on Ezekiel 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) The righteous men.—That is, men to whom the judgment of righteousness is committed.
Read Charles John Ellicott on Ezekiel 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. And the righteous men] אנשים צדיקים anashim tsaddikim. The Chaldeans, thus called because they are appointed by God to execute judgment on these criminals.
Read AdamClarke on Ezekiel 23 →CambridgeThe Cambridge Bible for Schools and Colleges45–49. Judgment on the adulterous women 45. the righteous] righteous men. The prophet carries on the figure of the punishment of adulteresses. They are judged by righteous men. He has not in his mind the nations, the actual executors of judgment in the case of Israel. The word “righteous” throws no light on Isaiah 49:24.
Read Cambridge on Ezekiel 23 →Albert Barnes1798–1870Barnes' Notes on the BibleThe judgment to be executed by the hands of their allies. Ezekiel 23:45 The righteous men - Or, righteous men. The allies are so called as the instruments of God’s righteous judgments.
Read Albert Barnes on Ezekiel 23 →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
But righteous men will sentence them to the punishment of those who commit adultery and bloodshed, because they are adulteresses with blood on their hands.
Righteous men will judge them with the judgment of adulteresses and with the judgment of women who shed blood, because they are adulteresses, and blood is in their hands.
But righteous men will sentence them to the punishment of those who commit adultery and bloodshed, because they are adulteresses with blood on their hands.
But upright men will punish them appropriately for their adultery and bloodshed, because they are adulteresses and blood is on their hands.
Tyndale line
¶ And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.
And righteous men, they shall judge them with the judgment of adulteresses, and with the judgment of women that shed blood; because they are adulteresses, and blood is in their hands.
And righteous men, they shall judge them with the judgment of adulteresses, and with the judgment of women that shed blood; because they are adulteresses, and blood is in their hands.
And the righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.
And ye righteous men they shall iudge them, after the maner of harlots, and after the maner of murtherers: for they are harlots, and blood is in their hands.
Strictly literal
And righteous men, they shall judge them with the judgment of adulteresses, and with the judgment of women that shed blood; for they are adulteresses, and blood is in their hands.
As to righteous men, they judge them with the judgment of adulteresses, And the judgment of women shedding blood, For they [are] adulteresses, And blood [is] in their hands.
As for righteous men, they judge them with the judgment of adulteresses, || And the judgment of women shedding blood, || For they [are] adulteresses, || And blood [is] in their hands.
Righteous men, however—these shall judge them as adulteresses are judged, and as women that shed blood are judged; because adulteresses are they, and blood is on their hands.
But righteous men will pass judgment and punish them as adulteresses, and they will punish them with the sentence for those who shed blood, because they are adulteresses and blood is on their hands.
From the Latin
They therefore are just men: these shall judge them as adulteresses are judged, and as shedders of blood are judged: because they are adulteresses, and blood is in their hands.
Simplified
But men who believe in doing what's right will judge them and impose the punishment for committing adultery and murder, because they are adulterers and murderers.
And upright men will be her judges, judging her as false wives and women who take lives are judged; because she has been untrue to me and blood is on her hands.
Word by word, the decisions they made
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 14 of the 15 words matched. The Dead Sea Scrolls contain a version that is partially restored, indicating some textual variations but maintaining the core message of judgment against the guilty.
וַאֲנָשִׁ֣ים צַדִּיקִ֗ם הֵ֚מָּה יִשְׁפְּט֣וּ אֽוֹתְהֶ֔ם מִשְׁפַּט֙ נֹֽאֲפ֔וֹת וּמִשְׁפַּ֖ט שֹׁפְכ֣וֹת דָּ֑ם כִּ֤י נֹֽאֲפֹת֙ הֵ֔נָּה וְדָ֖ם בִּֽידֵיהֶֽן׃ ס
14 of the 15 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.
ואנשים צדיקם המה ישפטתו את׳הם [משפט] [נאפות] [ומשפט] [שפכות] דם כי נאפות הנה ודם בידי׳הן
9 words on the leather — 2 partly restored, 4 supplied entire by an editor.
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 23:45
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.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
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…
נָאַף (na'aph) is a Hebrew verb meaning to commit adultery, typically referring to a man with another's wife. It can also denote idolatrous worship in a figurative sense. The root encompasses both the act of adultery and its implications, including the role of women in this context.
[נָאַף] vb. commit adultery
base
H5003 נָאַף commit adultery
5003 na'aph naw-af'
a primitive root; to commit adultery; figuratively, to
apostatize:--adulterer(-ess), commit(-ing) adultery, woman
that breaketh wedlock.
נָאַף (na.aph) — to commit adultery.
1) to commit adultery
1a) (Qal)
1a1) to commit adultery
1a1a) usually of man
1a1a1) always with wife of another
1a1b) adultery (of women) (participle)
1a2) idolatrous worship (fig.)
1b) (Piel)
1b1) to commit adultery
1b1a) of man
1b1b) adultery (of women) (participle)
1b2) idolatrous worship (fig.)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
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 — Verb · Qal · participle (active) feminine plural commonHVqrfpc
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.)
Conj | 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…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָאַף (na'aph) is a Hebrew verb meaning to commit adultery, typically referring to a man with another's wife. It can also denote idolatrous worship in a figurative sense. The root encompasses both the act of adultery and its implications, including the role of women in this context.
[נָאַף] vb. commit adultery
base
H5003 נָאַף commit adultery
5003 na'aph naw-af'
a primitive root; to commit adultery; figuratively, to
apostatize:--adulterer(-ess), commit(-ing) adultery, woman
that breaketh wedlock.
נָאַף (na.aph) — to commit adultery.
1) to commit adultery
1a) (Qal)
1a1) to commit adultery
1a1a) usually of man
1a1a1) always with wife of another
1a1b) adultery (of women) (participle)
1a2) idolatrous worship (fig.)
1b) (Piel)
1b1) to commit adultery
1b1a) of man
1b1b) adultery (of women) (participle)
1b2) idolatrous worship (fig.)
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
Pron — PronounHPp3fp
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.)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cd | Suff — Preposition · noun common both dual construct · suffixHR/Ncbdc/Sp3fp