Shod names violence, ravage or devastation in passages that lament harm, expose its agents or promise its end. Habakkuk sees destruction and violence while asking why wrong is tolerated and justice remains distorted.
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Full entry for שֹׁד (H7701) · Open the biblical lexicon
Shod names violence, ravage or devastation in passages that lament harm, expose its agents or promise its end. Habakkuk sees destruction and violence while asking why wrong is tolerated and justice remains distorted.
The BSB source-word alignment has 25 aligned rows for this entry. Common renderings include destruction (5), and destruction (3), as destruction (2), devastation (2), and oppression (1).
The source-word alignment first shows this entry at Job 5:21. Its strongest book concentrations include Isaiah (6), Hosea (4), Amos (3), Jeremiah (3).
Shod names violence, ravage or devastation in passages that lament harm, expose its agents or promise its end. Habakkuk sees destruction and violence while asking why wrong is tolerated and justice remains distorted. Psalm 12 records the Lord's response to the oppression of the needy and their groaning. Jeremiah speaks violence and destruction as part of a prophetic message that brings him ridicule, while Isaiah 22 refuses easy consolation over the devastation of his people.
Ezekiel 45 directly tells Israel's princes to stop violence, oppression and dispossession and to do what is just. Isaiah 60 promises a land where violence and destruction are no longer heard within a larger restoration vision. The noun therefore keeps the damage and those affected within view. It cannot make every destructive event a diagnosis of its victims' guilt or let a religious authority demand quick comfort, conceal ongoing violence or promise that a future restoration has already removed every present danger.
The devastation passages preserve Habakkuk's justice complaint, the needy's groaning, Jeremiah's costly message, Isaiah's grief, a command to stop dispossession and a restoration vision.
Why do You make me see iniquity? Why do You tolerate wrongdoing? Destruction and violence are before me. Strife is ongoing, and conflict abounds.
Destruction and violence frame Habakkuk's complaint about tolerated wrong; the following verses name distorted justice rather than diagnosing every sufferer.
“For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the Lord. “I will bring safety to him who yearns.”
The Lord speaks of arising for the oppressed and needy who groan, giving their exposure and longing for safety explicit attention.
For whenever I speak, I cry out; I proclaim violence and destruction. For the word of the Lord has become to me a reproach and derision all day long.
Jeremiah's proclamation of violence and destruction brings reproach and derision, within a chapter that also narrates his mistreatment and lament.
Therefore I said, “Turn away from me, let me weep bitterly! Do not try to console me over the destruction of the daughter of my people.”
The speaker asks to weep over the people's destruction without easy consolation, preserving grief within the oracle's judgment setting.
For this is what the Lord God says: ‘Enough, O princes of Israel! Cease your violence and oppression, and do what is just and right. Stop dispossessing My people, declares the Lord God.’
The princes are commanded to stop violence and dispossession and act justly, making the response a change of conduct rather than a slogan.
No longer will violence be heard in your land, nor ruin or destruction within your borders. But you will name your walls Salvation and your gates Praise.
The restoration vision promises no violence or destruction within the land, alongside Salvation walls and Praise gates in the addressed future horizon.
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. Wholesale destruction through violent force; conveys both the act of ravaging and resulting desolation of persons or property
Wholesale destruction through violent force; conveys both the act of ravaging and resulting desolation of persons or property
violence, ravage BDB: violence Usage: desolation, destruction, oppression, robbery, spoil(-ed, -er, -ing), wasting.
How this word appears across different grammatical cases and numbers.
שֹׁד is built from this root:
Ezekiel 45:9 gives devastation language an immediate ethical response: rulers must stop violence and dispossession and do what is right. Their office cannot excuse the very conduct the Lord names. Habakkuk 1 begins from a different position, asking about violence and the distortion of justice before an answer is visible. Psalm 12 locates God's response beside the oppression and groaning of needy people.
Those voices should be heard without demanding that sufferers first explain why their pain fits a convenient formula. Jeremiah 20 shows the cost of proclaiming violence and destruction, while Isaiah 22 gives a grieving speaker room to refuse easy comfort. Neither lament is an invitation to abandon people in danger. Isaiah 60 then promises an end to violence within its restoration vision.
Teachers can receive that hope while acknowledging present conditions honestly, working against ongoing dispossession and refusing to declare a place safe merely because its leaders use restoration language.
Ezek.45.9
This masculine noun appears in absolute and construct forms for violence or destruction, often beside other terms for harm. The passage supplies whether it names inflicted devastation, a lamented condition or promised cessation.
Revelation 21:1-27 portrays God dwelling with His people, the end of death and mourning, and a city illuminated by His glory with open gates. Its stated exclusions and future vision support restoration hope without permission to deny continuing danger or declare every present institution already beyond harm.