Jeremiah 48:10 — Word Study
WLCאָר֗וּר עֹשֶׂ֛ה מְלֶ֥אכֶת יְהוָ֖ה רְמִיָּ֑ה וְאָר֕וּר מֹנֵ֥עַ חַרְבּ֖וֹ מִדָּֽם׃
BSACursed [is the one]ʼârar [to be utterly doomed, under divine judgment] who is remissrᵉmîyâh [negligent, doing the work deceitfully] in doingʻâsâh the workmᵉlâʼkâh [labor, service] of the LORDYᵉhôvâh [Yehovah, the supreme God] and cursed isʼârar [to be under a divine curse] he who withholdsmânaʻ [keeps back, refrains from] his swordchereb [cutting instrument, weapon] from bloodsheddâm
| Greek | English | Parsing |
|---|---|---|
| אָר֗וּר | [is] cursed | Verb, Qal, participle (passive) masculine singular |
| עֹשֶׂ֛ה | [one who] does | Verb, Qal, participle (active) masculine singular |
| מְלֶ֥אכֶת | [the] work of | Noun common, feminine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| רְמִיָּ֑ה | slackness | Noun common, feminine singular absolute |
| וְאָר֕וּר | and [is] cursed | Conjunction, verb qal participle (passive) masculine singular |
| מֹנֵ֥עַ | [one who] withholds | Verb, Qal, participle (active) masculine singular |
| חַרְבּ֖וֹ | sword his | Noun common feminine singular construct, suffix |
| מִדָּֽם׃ | from blood | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Cursed is the one who is remiss in doing the work of the LORD, and cursed is he who withholds his sword from bloodshed. |
| KJV | Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood. |
| ASV | Cursed be he that doeth the work of Jehovah negligently; and cursed be he that keepeth back his sword from blood. |
| YLT | Cursed [is] he who is doing the work of Jehovah slothfully, And cursed [is] he Who is withholding his sword from blood. |
| WEB | “Cursed is he who does the work of Yahweh negligently; and cursed is he who keeps back his sword from blood. |
| BBE | Let him be cursed who does the Lord's work half-heartedly; let him be cursed who keeps back his sword from blood. |
The translations agree on the use of אָר֗וּר for 'cursed' in both instances.
The sentence consists of two main clauses connected by 'and', emphasizing the dual warnings.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַר
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 — Jeremiah 48:10
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 — Judgment Against Moabgenerated
Jeremiah 48:10 is part of a larger prophecy against Moab, detailing the consequences of their complacency and negligence. The chapter emphasizes the importance of diligence in fulfilling God's commands, warning that failure to act leads to divine judgment. This theme resonates throughout the book of Jeremiah, where the prophet calls for accountability and faithfulness among God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 50:25 | The LORD has opened His armory and brought out His weapons of wrath, for this is the work of the Lord GOD of Hosts in the land of the Chaldeans. |
| 2 | Numbers 31:14–18 | But Moses was angry with the officers of the army—the commanders of thousands and commanders of hundreds—who were returning from the battle. |
| 3 | Judges 5:23 | ‘Curse Meroz,’ says the angel of the LORD. ‘Bitterly curse her inhabitants; for they did not come to help the LORD, to help the LORD against the mighty.’ |
| 4 | 1 Samuel 15:3–9 | Now go and attack the Amalekites and devote to destruction all that belongs to them. Do not spare them, but put to death men and women, children and infants, oxen and sheep, camels and donkeys.’” |
| 5 | 1 Kings 20:42 | And the prophet said to the king, “This is what the LORD says: ‘Because you have let slip from your hand the man I had devoted to destruction, your life will be exchanged for his life, and your people for his people.’” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אָר֗וּר, 'a.Rurgenerated
The word אָרַר (arar) is a verb meaning to curse, indicating a state of being under divine judgment. It is a passive participle, suggesting that the subject is affected by the curse rather than actively cursing. This word appears frequently in the Hebrew Bible, often in contexts of punishment or divine disfavor.
In this verse, it emphasizes the seriousness of neglecting God's work. The repetition of the curse highlights the gravity of both being remiss in duty and withholding one's sword, illustrating the dire consequences of such actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses cursed for both instances of אָר֗וּר.
Sentence Structuregenerated
The verse contains two main clauses, each beginning with the finite verb אָר֗וּר, cursed. The first clause addresses the one who is negligent in doing the work of the LORD, while the second addresses the one who withholds his sword from bloodshed.
This structure emphasizes the dual nature of the warning, linking the consequences of both negligence and inaction directly to the curse.
Septuagint Backgroundgenerated
The Septuagint translates אָר֗וּר as ἐπικατάρατος, which conveys a similar sense of being under a curse. This choice reflects a continuity of meaning from Hebrew to Greek, maintaining the emphasis on divine judgment.
The use of ποιῶν for עֹשֶׂ֛ה aligns with the active participation in work, reinforcing the notion that one must actively engage in fulfilling God's commands.
In plain words — the whole versegenerated
Jeremiah 48:10 warns that those who neglect to do the work of the LORD and those who refrain from using their sword in bloodshed are both cursed. This verse emphasizes the importance of being diligent in fulfilling God's commands and the severe consequences of inaction.
Frequently Asked Questionsgenerated
To be remiss means to be negligent or careless in fulfilling one's responsibilities to God, which can lead to divine judgment.
Withholding a sword symbolizes failing to take necessary action or stand against wrongdoing, which is also viewed as a serious offense in the sight of God.
This verse encapsulates the theme of accountability and the consequences of negligence, which is a recurring message throughout the book of Jeremiah.
The warning serves as a reminder of the importance of diligence in our duties to God and the serious implications of failing to act when required.
Reflection Questionsgenerated
- In what areas of my life am I being negligent in fulfilling my responsibilities to God?
- How can I ensure that I am actively engaged in the work God has called me to do?
- What steps can I take to avoid complacency in my spiritual life?
- How does understanding the consequences of negligence motivate me to act?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Basil of Caesarea, reference this verse to discuss the responsibilities of leaders and the consequences of negligence in fulfilling duties to God.
It is hazardous for a superior to be delinquent, since he holds the position of arbiter in everything. It is both injurious and detrimental for those under their charge when they are disobedient.Early Church Fathers on Jeremiah 48 →
What condemnation, then, ought we to expect to fall on those who are frivolous and irresponsible in the management of goods that are already consecrated to the Lord? Are they not liable to the sentence of doom pronounced on the negligent,Early Church Fathers on Jeremiah 48 →
Do not allow another to do the work that is rightly yours, so that the reward as well may not be taken from you and given to another and he be enriched with your wealth while you are put to shame.Early Church Fathers on Jeremiah 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCursed [be] he that doeth the work of the Lord deceitfully,.... Which is said with respect to the Chaldeans, who were enjoined to destroy the Moabites; which is called the work of the Lord, because
Read John Gill on Jeremiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood. Cursed be he that doeth the work of the Lord - the divinely appointed utter devastation of Moab. Negligently.
Read Robert Jamieson on Jeremiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese words seem like the words of the prophet to the Chaldeans, inciting them to go on valiantly against the Moabites, calling it the work of the Lord, which he would have done, and to which he had called them. There is a time to withhold our hands from shedding blood, and that is always when we have not a special authority and call from God to it; and there is a time when God will curse those that do so withhold their hands, that time is when God doth require the shedding of it.
Read Matthew Poole on Jeremiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:10 Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.Ver. 10. Cursed be he that doeth the work of the Lord deceitfully.] Or, Slackly, or hastingly, to the halves: Late pater haec sententia. The work of destroying Moab is here mainly meant. But the text taketh in all lawful employments; these are God’ s works, and must be done vigorously, with all our might, in obedience to God, and for his greatest glory. Not soldiers only that have a good cause and in a good calling must likewise take a good courage, and do execution lustily, but magistrates also, who are keepers of both tables of the law, must do right to all…
Read John Trapp on Jeremiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Cursed be he . . .—To the prophet the destruction of the tyrannous haughtiness was a righteous retribution in which he saw the work of Jehovah, and he could not wish that it should be done otherwise than effectually. The thought rests on the belief in the Divine government that works through war as well as through pestilence and famine (Jeremiah 25:31; Jeremiah 46:10). (Comp. like utterances in Judges 5:23; 1 Samuel 15:3; 1 Samuel 15:18; 1 Kings 20:42.) Even Christian nations fighting against slave-traders or pirates might legitimately echo the same prayer. It has been used, with less justification, in the religious wars of our own and other countries.
Read Charles John Ellicott on Jeremiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Cursed be he that doeth the work of the Lord deceitfully] Moab is doomed to destruction, and the Lord pronounces a curse on their enemies if they do not proceed to utter extirpation. God is the Author of life, and has a sovereign right to dispose of it as he pleases; and these had forfeited theirs long ago by their idolatry and other crimes.
Read AdamClarke on Jeremiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges10. negligently] lit. with slackness, better than mg. deceitfully.
Read Cambridge on Jeremiah 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Deceitfully — Rather, negligently. The meaning is, that God will require the ministers of judgment upon Moab to do thorough work.
Read Daniel Denison Whedon on Jeremiah 48 →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
Cursed is the one who is remiss in doing the work of the LORD, and cursed is he who withholds his sword from bloodshed.
“Cursed is he who does the work of Yahweh negligently; and cursed is he who keeps back his sword from blood.
Cursed is the one who is remiss in doing the work of the LORD, and cursed is he who withholds his sword from bloodshed.
A curse on anyone who is lax in doing the Lord’s work! A curse on anyone who keeps from carrying out his destruction!
Tyndale line
Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.
Cursed be he that doeth the work of Jehovah negligently; and cursed be he that keepeth back his sword from blood.
Cursed be he that doeth the work of the LORD negligently, and cursed be he that keepeth back his sword from blood.
Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood.
Cursed be he that doeth the worke of the Lord negligently, and cursed be he that keepeth backe his sword from blood.
Strictly literal
Cursed be he that doeth the work of Jehovah negligently, and cursed be he that keepeth back his sword from blood!
Cursed [is] he who is doing the work of Jehovah slothfully, And cursed [is] he Who is withholding his sword from blood.
Cursed [is] he who is doing the work of YHWH slothfully, || And cursed [is] he || Who is withholding his sword from blood.
Cursed be he that doth the work of the Lord negligently, and cursed be he that withholdeth his sword from blood.
May anyone who is lazy in doing Yahweh's work be cursed! May anyone who keeps his sword back from shedding blood be cursed!
From the Latin
Cursed be he that doth the work of the Lord deceitfully: and cursed be he that withholdeth his sword from blood.
Simplified
A curse on those who don't do the Lord's work properly. A curse on those who don't use their swords to kill.
Let him be cursed who does the Lord's work half-heartedly; let him be cursed who keeps back his sword from blood.
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 for Jeremiah 48:10, with eight out of nine words matching. This consistency highlights the preservation of the message across different traditions.
אָר֗וּר עֹשֶׂ֛ה מְלֶ֥אכֶת יְהוָ֖ה רְמִיָּ֑ה וְאָר֕וּר מֹנֵ֥עַ חַרְבּ֖וֹ מִדָּֽם׃
8 of the 9 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 Jeremiah 48:10
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.
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
N-fs — Noun common · feminine singular constructHNcfsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
N-fs — Noun common · feminine singular absoluteHNcfsa
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine singularHC/Vqsmsa
מָנַע (mana) is a Hebrew verb meaning to withhold or hold back. It can refer to denying or restraining something, either positively or negatively. The verb appears in different forms, such as Qal (to withhold) and Niphal (to be withheld). The entries do not indicate any significant disagreement among lexicons.
מָנַע vb. withhold, hold back
Qal withhold
Niph. be withholden
base
H4513 מָנַע withhold, hold back
4513 mana` maw-nah'
a primitive root; to debar (negatively or positively) from
benefit or injury:--deny, keep (back), refrain, restrain,
withhold.
מָנַע (ma.na) — to withhold.
1) to withhold, hold back, keep back, refrain, deny, keep restrain, hinder
1a) (Qal) to withhold
1b) (Niphal) to be withheld
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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…