Nāzâ describes sprinkling or spattering in the selected passages, with both prescribed ritual acts and a violent nonritual event represented. Exodus 29:21 directs sprinkling blood and oil on Aaron, his sons and their garments for consecration.
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Full entry for נָזָה (H5137) · Open the biblical lexicon
Nāzâ describes sprinkling or spattering in the selected passages, with both prescribed ritual acts and a violent nonritual event represented. Exodus 29:21 directs sprinkling blood and oil on Aaron, his sons and their garments for consecration.
The BSB source-word alignment has 24 aligned rows for this entry. Common renderings include and sprinkle (9), He is to sprinkle (2), . . . (1), and sprinkled them (1), he shall sprinkle (1).
The source-word alignment first shows this entry at Exodus 29:21. Its strongest book concentrations include Leviticus (15), Numbers (5), Isaiah (2), 2 Kings (1).
Nāzâ describes sprinkling or spattering in the selected passages, with both prescribed ritual acts and a violent nonritual event represented. Exodus 29:21 directs sprinkling blood and oil on Aaron, his sons and their garments for consecration. Leviticus 4:6 directs the priest's repeated blood sprinkling before the sanctuary veil. Numbers 19:18 gives a water-sprinkling procedure for people and objects affected by contact with death. The purpose comes from each appointed procedure rather than the physical motion alone.
Second Kings 9:33 describes Jezebel's blood spattering after she is thrown down. That direct use prevents claiming the verb inherently signifies cleansing or holy action. Christian discussion of sprinkling can follow Hebrews' explicit comparisons, but the noun, recipient and purpose must still be named. The shared action does not make bloodshed a cleansing rite, require one modern ritual practice or settle every debated prophetic rendering merely by importing the most familiar sanctuary gloss.
Priestly consecration, sanctuary blood application, purification water and blood spatter in a death narrative share the selected action identity. Their different objects and circumstances require explicit ritual versus nonritual explanation before theological application.
And take some of the blood on the altar and some of the anointing oil and sprinkle it on Aaron and his garments, as well as on his sons and their garments. Then he and his garments will be consecrated, as well as his sons and their garments.
Blood and anointing oil are applied to Aaron's household and garments within priestly consecration. The stated recipients and purpose define this prescribed ritual use.
The priest is to dip his finger in the blood and sprinkle some of it seven times before the Lord, in front of the veil of the sanctuary.
The priest sprinkles blood seven times before the veil in instructions concerning the anointed priest's sin. This is an appointed sanctuary action, not a universal cleansing gesture.
Then a man who is ceremonially clean is to take some hyssop, dip it in the water, and sprinkle the tent, all the furnishings, and the people who were there. He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain.
A ceremonially clean person uses hyssop and prepared water for specified death-contact cases. The procedure names persons and objects rather than making any water application identical.
“Throw her down!” yelled Jehu. So they threw her down, and her blood splattered on the wall and on the horses as they trampled her underfoot.
Blood spatters after Jezebel is thrown from the window. The narrative describes violence and supplies no instruction to interpret the spatter as a sanctuary purification rite.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Ritual sprinkling of blood or water for purification; central to Levitical expiation and covenant renewal ceremonies
Ritual sprinkling of blood or water for purification; central to Levitical expiation and covenant renewal ceremonies
to spirt, i.e. besprinkle (especially in expiation) BDB: spring Usage: sprinkle.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 24 lexical occurrence verses.
נָזָה is a primitive root - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
The consecration instructions in Exodus specify blood and oil, the people and garments receiving them, and the outcome of being set apart. Leviticus specifies a repeated blood action at the sanctuary veil, while Numbers specifies prepared water, hyssop and contact with death. Omitting these particulars would turn distinct procedures into an abstract gesture that the passages never authorize.
Jezebel's blood spatter demonstrates why the physical action cannot supply its own moral status. A narrated violent event is not transformed into worship through lexical overlap. Hebrews 9 and 10 develop comparisons involving ceremonial cleansing and the conscience through Christ's work; their arguments provide Christian direction. They do not require every Old Testament occurrence to carry the same significance or permit a dictionary gloss to decide a disputed prophetic translation without examining that passage's wording. Teaching should retain both the exact ritual setting and the limits of the shared verb.
Exod.29.21
The action can involve ritual sprinkling or nonritual spattering according to its subject and substance. The selected evidence does not establish holiness as part of the verb itself; prophetic translation questions need their own contextual analysis.
Hebrews 9:13-14 and 10:19-22 explicitly use sprinkling and cleansing comparisons in their accounts of Christ's work and access to God. Those passages supply the Christian theological connection. They do not transform Jezebel's blood spatter into a rite or settle modern ritual questions from nāzâ alone.