Original Word: נָזָה
Part of Speech: Verb
Transliteration: nazah
Pronunciation: naw-ZAH
Phonetic Spelling: (naw-zaw')
KJV: sprinkle
Word Origin: [a primitive root]

1. to spirt, i.e. besprinkle (especially in expiation)

sprinkle

A primitive root; to spirt, i.e. Besprinkle (especially in expiation) -- sprinkle.

I. [נָזָה] verb spurt, spatter;

Hiph`il sprinkle (Late Hebrew

Hiph`il sprinkle; Aramaic נְדָא, אַדֵּי Leviticus 4:6 and often, for הִזָּה Syriac is erupit, stillavit Isaiah 63:3, alsoprominutt, etc. PS²²⁹¹); —

Qal Imperfect3masculine singular יִזֶּה Leviticus 6:20 (twice in verse), וְיֵז Isaiah 63:3 (but read וַיֵּז Che Di Du Ges^{§ 53}, p. N., 107 bN. and others), וַיִּז 2 Kings 9:33; — spurt, spatter, always of blood: — וַיִּז מִדָּמָהּ אֶלֿ 2 Kings 9:33 and some of her blood spurted against the wall; so ויז נִצְחָם Isaiah 63:3 (with — עַלֿ of thing, in metaphor); יִזֶּה מִדָּמָה Leviticus 6:20, compare Leviticus 6:20 (both with עַלֿ of thing).

Hiph`il Perfect3masculine singular וְהִזָּת consecutive Leviticus 4:6 12t.; 2 masculine singular וְהִזֵּיתָ֫ Exodus 29:21; Imperfect יַזֶּה Leviticus 16:14 (Isaiah 52:15 see below); וַיַּז Leviticus 8:11,30; Imperative הַזֵּה Numbers 8:7; Participle construct מַזֵּה Numbers 19:21; — cause to spurt, sprinkle upon, in ceremonials of P: with accusative + עַלֿ person Numbers 8:7 (water), + עַלֿ of thing, לִפְנֵי Leviticus 16:15; object often מִן partitive, or implied in context; followed by עַלֿ Leviticus 5:9; Leviticus 14:7; Leviticus 16:14,19 (all of blood); Leviticus 8:11 (oil); Numbers 19:18,19 (water), Exodus 29:21; Leviticus 8:30 (both blood and oil); followed by אֶלֿ Leviticus 14:51 (blood and water), אֶלנֹֿכַח מְּנֵי Numbers 19:4 (blood); followed byלִפְנֵי Leviticus 4:6,17; Leviticus 16:14 (blood), Leviticus 14:16,27 (oil); once without preposition מַזֵּה Numbers 19:21 the sprinkler of the water. — Isaiah 52:15 see II.נזה.

II. [נָזָה] verb (dubious) spring, leap (compare Arabic leap, leap up, upon Thes Frey^Prov Arabic 1, 171. 297; 22, 138; 25, 11); — hence, according to many,

Hiph`il Imperfect3masculine singular כֵּן יַזֶּה גּוֺיִם רַבִּים Isaiah 52:15 so shall he cause to leap (i.e. in joyful surprise, or = startle) many nations; but perhaps corrupt; Che^Comm. יַתֵּר in like sense; < יִרְגְּזוּ (for יזהגוים) many shall tremble (v,רגז), GFM^{JBL 1890, 216 ff.} compare Che^Hpt.

נָזִיד see זיד

Meaning and Imagery

The verb נָזָה consistently depicts the action of scattering liquid in small drops—most often blood or water—upon persons, objects, or places. In Scripture this image is never casual; it signals a purposeful act that establishes or restores a covenant relationship and draws a clear boundary between the holy and the profane. The very economy of the motion—drops rather than a flood—highlights precision, intentionality, and divine order.

Sprinkling in the Priestly Ministry

From Sinai onward, the ministry of Aaron and his sons is marked by the repeated command to sprinkle sacrificial blood. At the ordination of the priests, “Moses took some of the anointing oil and some of the blood that was on the altar and sprinkled them on Aaron and his garments, as well as on his sons and their garments” (Leviticus 8:30). The act set apart both persons and vestments for continual service. Likewise, sacrificial blood was sprinkled seven times “before the LORD, in front of the veil of the sanctuary” (Leviticus 4:6; 4:17) to signify that atonement was secured in God’s very presence.

The practice reaches its annual climax on the Day of Atonement. Blood from the sin offering is sprinkled on and before the mercy seat (Leviticus 16:14-15) and then on the altar (Leviticus 16:19), underscoring that reconciliation embraces both the heavenly throne and the earthly approach of worshipers.

Cleansing and Atonement

The same verb governs Israel’s rites of purification. A leper declared clean was sprinkled with a mixture of blood and water (Leviticus 14:7, 51). One entering the camp after contact with a corpse was sprinkled with water mixed with the ashes of the red heifer on the third and seventh days (Numbers 19:12, 19). In each case, sprinkling is an outward sign that uncleanness has been dealt with according to divine prescription; the worshiper may again draw near.

The pairing of blood and water in these rites anticipates the dual provision that flowed from the pierced side of Christ (John 19:34). It is also echoed in Hebrews, where believers are exhorted to draw near “having our hearts sprinkled clean from an evil conscience” (Hebrews 10:22). The New Testament author assumes familiarity with the Torah pattern and presents its fulfillment in the once-for-all sacrifice of the Messiah.

Consecration and Dedication

Beyond personal cleansing, the sprinkling of נָזָה consecrates space and implements. Moses “sprinkled some of it [the anointing oil] on the altar seven times” (Leviticus 8:11). The altar, already built to prescribed dimensions, required this final act to be rendered fit for holy service. Such passages remind congregations today that even the most carefully planned ministry tools gain real value only when set apart through prayerful dedication.

Judgment and Deliverance

Though usually associated with blessing, נָזָה can also mark judgment. When Jehu confronted the idolatrous Queen Jezebel, he commanded, “Throw her down!” and her blood was “sprinkled on the wall and on the horses” (2 Kings 9:33). The same verb that sanctifies also exposes guilt. Similarly, Isaiah employs it to describe the Servant whose ministry will startle the nations: “So He will sprinkle many nations” (Isaiah 52:15). The scope widens from Israel’s altar to the world’s peoples, revealing the universality of atonement and the certainty of divine verdict on sin.

Isaiah 63:3 turns the image yet again. The conquering LORD “trampled them in My anger, and their blood spattered My garments.” The warrior’s stained robes contrast with the high priest’s sprinkled vestments, yet both scenes testify that bloodshed—either borne by a substitute or exacted from rebels—remains central to God’s moral order.

Prophetic and Messianic Echoes

The Servant Song of Isaiah 52:13-15 links sprinkling with global astonishment and royal exaltation. The Septuagint paraphrases the verb as “cleanse,” reinforcing the interpretation that Messiah’s suffering purifies the nations. The New Testament silently but decisively adopts this theology. Peter greets believers as those “chosen…for sprinkling with the blood of Jesus Christ” (1 Peter 1:2). Hebrews argues that Jesus, entering the heavenly sanctuary “not with the blood of goats and calves, but with His own blood,” has “obtained eternal redemption” (Hebrews 9:12). Thus the literal acts in Leviticus become typological signposts to Calvary and beyond.

Practical Ministry Implications

1. Worship must remain cross-centered. The repetitive sprinklings of the Levitical economy remind congregations that access to God is always mediated by shed blood.
2. Holiness involves boundary-drawing. Priestly garments, altars, and even camp borders were demarcated through נָזָה. Modern ministry must likewise maintain clear moral and doctrinal lines.
3. Corporate and personal cleansing go together. The leper’s restoration and the sanctuary’s consecration are facets of the same grace. Churches should therefore balance emphasis on individual conversion with the cultivation of holy community life.
4. Preaching should move from Old Testament ritual to Christ’s fulfillment without losing the awe that ritual evokes. When Scripture’s own imagery is allowed to shape proclamation, listeners grasp both the gravity of sin and the grandeur of redemption.

Summary

Across twenty-four Old Testament occurrences, נָזָה frames worship, purification, consecration, judgment, and prophecy. Whether ministering at Sinai, cleansing a leper in Galilee, or envisioning the nations’ redemption, the writers of Scripture employ this single verb to weave a theology of atoning blood that finds its consummation in Jesus Christ.

הַזֵּ֥ה הזה וְהִזֵּיתָ֤ וְהִזָּ֗ה וְהִזָּ֞ה וְהִזָּ֤ה וְהִזָּ֥ה וְהִזָּ֧ה וְהִזָּ֨ה וְיֵ֤ז וַיִּ֨ז וַיַּ֤ז וַיַּ֥ז וּמַזֵּ֤ה והזה והזית ויז ומזה יִזֶּ֣ה יִזֶּ֤ה יַזֶּ֧ה יַזֶּה֙ יזה haz·zêh hazZeh hazzêh ū·maz·zêh umazZeh ūmazzêh vaiYaz vaiYiz vehizZah vehizzeiTa veYez way·yaz way·yiz wayyaz wayyiz wə·hiz·zāh wə·hiz·zê·ṯā wə·yêz wəhizzāh wəhizzêṯā wəyêz yaz·zeh yazzeh yiz·zeh yizzehInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts