Psalms 5:6 — Word Study
WLCתְּאַבֵּד֮ דֹּבְרֵ֪י כָ֫זָ֥ב אִישׁ־ דָּמִ֥ים וּמִרְמָ֗ה יְתָ֘עֵ֥ב׀ יְהוָֽה׃
BSAnotlôʼ to standyâtsab to shinehâlal beforeṭerem eyeʻayin to hatesânêʼ allkôl to workpâʻal evilʼâven
| Greek | English | Parsing |
|---|---|---|
| תְּאַבֵּד֮ | you destroy | Verb, Piel, imperfect second person masculine singular |
| דֹּבְרֵ֪י | [those who] speak | Verb, Qal, participle (active) masculine plural common |
| כָ֫זָ֥ב | falsehood | Noun common, masculine singular absolute |
| אִישׁ־ | everyone of | Noun common, masculine singular construct |
| דָּמִ֥ים | blood | Noun common, masculine plural absolute |
| וּמִרְמָ֗ה | and deceit | Conjunction, noun common feminine singular absolute |
| יְתָ֘עֵ֥ב׀ | he abhors | Verb, Piel, imperfect third person masculine singular |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You destroy those who tell lies; the LORD abhors the man of bloodshed and deceit. |
| KJV | Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. |
| ASV | Thou wilt destroy them that speak lies: Jehovah abhorreth the blood-thirsty and deceitful man. |
| YLT | Thou destroyest those speaking lies, A man of blood and deceit Jehovah doth abominate. |
| WEB | You will destroy those who speak lies. Yahweh abhors the bloodthirsty and deceitful man. |
| BBE | You will send destruction on those whose words are false; the cruel man and the man of deceit are hated by the Lord. |
Where they part company is כָ֫זָ֥ב — see How Translations Differ.
Two main clauses, each with a noun phrase object. The structure emphasizes God's actions and judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֹּל
verbלֹא
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 — Psalms 5:6
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 — A Prayer for Guidance and Protectiongenerated
Psalm 5:6 is a part of a prayer where the psalmist seeks God's guidance and expresses the nature of God's justice. The psalmist contrasts the fate of the wicked with the hope of the righteous, emphasizing God's disdain for deceit and violence. This theme is echoed throughout the psalm, as the psalmist seeks to dwell in God's presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:2 | How long, O men, will my honor be maligned? How long will you love vanity and seek after lies ? Selah |
| 2 | Revelation 21:8 | But to the cowardly and unbelieving and abominable and murderers and sexually immoral and sorcerers and idolaters and all liars, their place will be in the lake that burns with fire and sulfur. This is the second death.” |
| 3 | Revelation 22:15 | But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
| 4 | Psalm 26:8–10 | O LORD, I love the house where You dwell, the place where Your glory resides. |
| 5 | Psalm 43:1 | Vindicate me, O God, and plead my case against an ungodly nation; deliver me from deceitful and unjust men. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תְּאַבֵּד֮, te.'a.Bedgenerated
The verb תְּאַבֵּד֮ (te'abed) is a Piel form of the root אָבַד (abad), meaning 'to perish' or 'to be destroyed.' This form intensifies the action, indicating a decisive act of destruction. The parsing as imperfect second person masculine singular highlights that this action is directed toward those who lie, making it a direct statement about God's judgment.
The use of this verb here emphasizes God's active role in bringing an end to falsehood, aligning with the moral implications of the psalmist's plea. The word encapsulates a range of meanings, including moral and spiritual destruction, indicating that those who lie face severe consequences.
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 consists of two main clauses, with the finite verbs תְּאַבֵּד֮ (you destroy) and יְתָ֘עֵ֥ב (he abhors) governing their respective subjects. The structure emphasizes God's active role in judgment, with the subjects being those who lie and the LORD.
The Hebrew word order places the verbs prominently, highlighting the actions of destruction and abhorrence as central to the psalmist's message about divine justice.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb תְּאַבֵּד֮ is rendered as κατέναντι, which suggests a focus on the opposition against those who lie. This choice indicates a more relational aspect of God's judgment, emphasizing the confrontation between truth and falsehood.
The Greek word for יְתָ֘עֵ֥ב is ἐμίσησας, which also carries a strong sense of hatred, aligning with the moral stance presented in the Hebrew text.
In plain words — the whole versegenerated
Psalm 5:6 states that God destroys those who lie and hates the violent and deceitful person. This verse emphasizes God's judgment against dishonesty and wrongdoing, making it clear that such behaviors are not tolerated.
Frequently Asked Questionsgenerated
This indicates that God actively judges and brings an end to deceitful behavior, showing His commitment to truth and justice.
God's abhorrence reflects His moral nature, as violence and deceit are contrary to His character and the order He desires for humanity.
It serves as a reminder to uphold truth and integrity in our actions and words, reflecting God's values in our lives.
The term 'LORD' refers to God's covenant name, emphasizing His authority and relationship with His people.
Reflection Questionsgenerated
- In what ways can I ensure that I am speaking truthfully in my daily life?
- How do I respond to situations where deceit is present?
- What steps can I take to align my actions more closely with God's values of justice and truth?
- How can I cultivate a deeper understanding of God's nature as reflected in this verse?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of moral behavior and the nature of God's judgment.
What Scripture says in the words “you destroy all who speak falsehood” we should interpret as referring to heretics, both from the forward movement of the psalm and from the order within the movement itself.Early Church Fathers on Psalms 5 →
"The man of blood, and the crafty man, the Lord will abominate." What he said above, "You have hated all that work iniquity,Early Church Fathers on Psalms 5 →
"You will destroy all that speak a lie." [Psalms 5:6] For this is the opposite to truth.Early Church Fathers on Psalms 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall destroy them that speak leasing,.... Or "a lie" (i); whether in matters of religion; as false doctrines, errors, and heresies, are lies; and so all that deny the deity, sonship, and
Read John Gill on Psalms 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man. Leasing - old English for 'lies.'
Read Robert Jamieson on Psalms 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLeasing; or, lies; that make it their business to raise and scatter calumnies and reproaches concerning me; as many did. The bloody and deceitful man; those who design mischief against me or my friends raider a pretence of kindness; of whom he oft speaks.
Read Matthew Poole on Psalms 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 5:6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.Ver. 6. Thou shalt destroy them that speak leasing] Whether in jest or earnest, those that lie in jest will, without repentance, go to hell in earnest. And for the officious lie some think it no fault; whereas, Galatians 1:10, we must not speak truth to please men, much less may we lie. The truth is, all lies are pernicious, all liars will be destroyed, but especially those that have taught their tongues to speak lies, Jeremiah 9:5, that take fast hold of deceit, Jeremiah 8:5, so that they cannot be got off without striving: such a one was Doeg, Saul, &c. The Lord will abhor the bloody…
Read John Trapp on Psalms 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Leasing.—See Psalms 4:2. Bloody.—Margin, literally, of bloods and deceit. So LXX. and Vulg.
Read Charles John Ellicott on Psalms 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. That speak leasing] Falsity, from the Anglo-Saxon [A.S.] leasunge, a lie, falsity, deceit; from [A.S.] leas, lie, which is from the verb [A.S.] leasian, to lie. See on Psalms 4:2. The Lord will abhor the bloody and deceitful man.] איש דמים ish damim, the man of bloods; for he who has the spirit of a murderer, will rarely end with one bloodshedding. So the Jews, who clamoured for the blood of our Lord, added to that, as far and as long as they could, the blood of his disciples.
Read AdamClarke on Psalms 5 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. The ground of the Psalmist’s confident expectation of an answer is the holiness of God, who will tolerate no evil. Comp. the ideal of an earthly king’s court in Psalms 101.
Read Cambridge on Psalms 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt destroy - Thou wilt bring to ruin; thou wilt cause to perish; that is, cause to perish as the wicked are caused to perish, by being punished.
Read Albert Barnes on Psalms 5 →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
You destroy those who tell lies; the LORD abhors the man of bloodshed and deceit.
You will destroy those who speak lies. Yahweh abhors the bloodthirsty and deceitful man.
You destroy those who tell lies; the LORD abhors the man of bloodshed and deceit.
You destroy liars; the Lord despises violent and deceitful people.
Tyndale line
Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.
Thou wilt destroy them that speak lies: Jehovah abhorreth the blood-thirsty and deceitful man.
Thou shalt destroy them that speak lies: the LORD abhorreth the bloodthirsty and deceitful man.
Thou shalt destroy them that speak falsehood: the LORD will abhor the bloody and deceitful man.
Thou shalt destroy them that speake lyes: the Lord will abhorre the bloodie man and deceitfull.
Strictly literal
Thou wilt destroy them that speak lies: Jehovah abhorreth a man of blood and deceit.
Thou destroyest those speaking lies, A man of blood and deceit Jehovah doth abominate.
You destroy those speaking lies, || YHWH detests a man of blood and deceit.
(5:7) Thou wilt destroy those that speak lies: the man of blood and deceit the Lord abhorreth.
You will destroy liars; Yahweh despises violent and deceitful men.
From the Latin
Neither shall the wicked dwell near thee: nor shall the unjust abide before thy eyes.
Simplified
You destroy those who tell lies. The Lord loathes bloodthirsty and deceptive people.
You will send destruction on those whose words are false; the cruel man and the man of deceit are hated by the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with seven of the eight words matched. The Septuagint's rendering reflects a consistent interpretation of the Hebrew text, though its word order and articles differ.
תְּאַבֵּד֮ דֹּבְרֵ֪י כָ֫זָ֥ב אִישׁ־ דָּמִ֥ים וּמִרְמָ֗ה יְתָ֘עֵ֥ב׀ יְהוָֽה׃
7 of the 8 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 Psalms 5:6
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.
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
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)
HNcmsc — 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…
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.)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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…
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
HC/Ncfsa — Conjunction · noun common feminine singular absoluteHC/Ncfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…
תַּעָב (ta'av) is a Hebrew verb meaning to abhor or loathe. It encompasses various forms, including being abhorred (Niphal), regarding something as an abomination (Piel), and causing something to be abominable (Hiphil). The term is used in both ritual and ethical contexts, reflecting a strong moral detestation.
[תַּעָב] vb. denom. Niph. Pi.
Niph. be abhorred
Pi.
regard as an abomination, abhor
cause to be an abomination
Hiph. make abominable, do abominably
base
H8581 תַּעָב vb. denom. Niph. Pi. . be abhorred
. . regard as an abomination, abhor
. cause to be an abomination
. make abominable, do abominably
8581 ta`ab taw-ab'
a primitive root; to loathe, i.e. (morally) detest:--(make
to be) abhor(-red), (be, commit more, do) abominable(-y), X
utterly.
תַּעָב (ta.av) — to abhor.
1) to abhor, be abominable, do abominably
1a) (Niphal) to be abhorred, be detested
1a1) in the ritual sense
1a2) in the ethical sense
1b) (Piel)
1b1) to loathe, abhor, regard as an abomination
1b1a) in the ritual sense
1b1b) in the ethical sense
1b2) to cause to be an abomination
1c) (Hiphil) to make abominable, do abominably
1c1) in the ritual sense
1c2) in the ethical sense
Also means: ta.av (תָּאַב "to loathe" H8374)
HVpi3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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)
HNpt — Noun properHNpt