Exodus 34:13 — Word Study
WLCכִּ֤י אֶת־ מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־ מַצֵּבֹתָ֖ם תְּשַׁבֵּר֑וּן וְאֶת־ אֲשֵׁרָ֖יו תִּכְרֹתֽוּן׃
BSARatherkîy you must tear downnâthats▸ [destroy, overthrow] their altarsmizbêach [places of sacrifice] smashshâbar▸ [break, dash in pieces] their sacred stonesmatstsêbâh [pillars, monuments] and chop downkârath▸ [cut down, shatter] their Asherah polesʼăshêrâh [idolatrous pillars, groves]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| אֶת־ | the object marker | Particle |
| מִזְבְּחֹתָם֙ | altars their | Noun common feminine plural construct, suffix |
| תִּתֹּצ֔וּן | you will pull down ! | Verb qal imperfect second person masculine plural, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| מַצֵּבֹתָ֖ם | sacred pillars their | Noun common feminine plural construct, suffix |
| תְּשַׁבֵּר֑וּן | you will break down ! | Verb piel imperfect second person masculine plural, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אֲשֵׁרָ֖יו | Asherah poles its | Noun, suffix |
| תִּכְרֹתֽוּן׃ | you will cut down ! | Verb qal imperfect second person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Rather, you must tear down their altars, smash their sacred stones, and chop down their Asherah poles. |
| KJV | But ye shall destroy their altars, break their images, and cut down their groves: |
| ASV | but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim; |
| YLT | for their altars ye break down, and their standing pillars ye shiver, and its shrines ye cut down; |
| WEB | but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherah poles; |
| BBE | But their altars are to be overturned and their pillars broken and their images cut down: |
Where they part company is אֲשֵׁרָ֖יו — see How Translations Differ.
The structure consists of one main command followed by two additional commands, emphasizing the comprehensive nature of God's instructions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Exodus 34:13
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 — Instructions for Conquering the Landgenerated
Exodus 34:13 is part of a larger discourse where God instructs the Israelites on how to interact with the inhabitants of the land they are about to enter. The emphasis is on the complete destruction of idolatrous practices to maintain their covenant relationship with God. This directive is crucial for their spiritual integrity as they settle in the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:24 | You must not bow down to their gods or serve them or follow their practices. Instead, you are to demolish them and smash their sacred stones to pieces. |
| 2 | Deuteronomy 7:5–25 | Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. |
| 3 | Deuteronomy 12:2–3 | Destroy completely all the places where the nations you are dispossessing have served their gods—atop the high mountains, on the hills, and under every green tree. |
| 4 | Judges 2:2 | and you are not to make a covenant with the people of this land, but you shall tear down their altars.’ Yet you have not obeyed My voice. What is this you have done? |
| 5 | Judges 6:25 | On that very night the LORD said to Gideon, “Take your father’s young bull and a second bull seven years old, tear down your father’s altar to Baal, and cut down the Asherah pole beside it. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תִּתֹּצ֔וּן, ti.to.Tzungenerated
The verb נָתַץ (nathats) is a qal imperfect form, meaning 'to tear down' or 'to destroy'. It conveys a strong imperative to dismantle what is associated with idol worship, reflecting God's command for Israel to eradicate these practices.
This verb is used in a context that emphasizes the importance of purity in worship. The Israelites are to actively engage in the removal of altars and sacred stones, which are symbols of the Canaanite religion, ensuring that they do not fall into the same idolatrous practices.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses tear down for תִּתֹּצ֔וּן and smash for תְּשַׁבֵּר֑וּן, aligning closely with the KJV and ASV.
Sentence Structuregenerated
The main verb תִּתֹּצ֔וּן governs the entire command, with three phrases detailing what must be destroyed. The structure emphasizes the actions required of the Israelites, highlighting the imperative mood.
Each action is presented as a distinct clause: tearing down altars, smashing sacred stones, and chopping down Asherah poles. This structure underscores the comprehensive nature of the command to eliminate idolatry.
Septuagint Backgroundgenerated
The Septuagint uses καθελεῖτε for תִּתֹּצ֔וּן, which means 'you will take down' or 'you will destroy'. This choice indicates a direct and forceful action expected of the Israelites.
The Greek word choice reflects a similar imperative tone, reinforcing the seriousness of God’s command to eradicate the symbols of false worship.
In plain words — the whole versegenerated
Exodus 34:13 commands the Israelites to destroy the altars and sacred objects of the Canaanites. This is part of God's instructions to ensure that they remain faithful to Him and do not adopt the idolatrous practices of the people they are displacing.
Frequently Asked Questionsgenerated
It means to completely destroy the places where the Canaanites worshipped their gods, ensuring that no traces of idolatry remain.
These altars and stones represent false worship, which could lead the Israelites away from their covenant with God and into sin.
Asherah poles are wooden objects associated with the worship of the goddess Asherah, and they symbolize idolatry that God commands the Israelites to eliminate.
This command is part of God's covenant stipulations, emphasizing the need for Israel to remain pure in worship and devoted solely to Him.
Reflection Questionsgenerated
- What are some modern-day altars or idols that might distract me from my relationship with God?
- How can I actively remove distractions that lead me away from worshipping God alone?
- In what ways can I encourage others to avoid idolatry in their lives?
- How does understanding the seriousness of God's commands help me in my spiritual journey?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 34:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye shall destroy their altars,.... On which they had sacrificed to their idols; since, if they were allowed to continue, they might be temptations to offer sacrifice thereon, contrary to the
Read John Gill on Exodus 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: Take heed to thyself, lest thou make a covenant with the inhabitants of the land.
Read Robert Jamieson on Exodus 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhich at first were used by good men for their devotion, as ; but afterwards being horribly abused to superstition and idolatry, were by God, s command to be destroyed.
Read Matthew Poole on Exodus 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 34:13 But ye shall destroy their altars, break their images, and cut down their groves:Ver. 13. Break their images.] The Popish historians have blurred and blasted those zealous emperors, Zeno and others, that were Iconomachi and Iconoclastai, as sacrilegious. Berne was the first town that, after the Reformation, was purged of images; which Augustine saith cannot be placed in churches, Sine praesentissimo idololatrioe periculo, without extreme danger of idolatry. Epiphanius saith, It is utterly unlawful and abominable to set up images in the churches of Christians. Irenaeus reproveth the Gnostics, for that they carried about the picture of Christ in Pilate’ s time, after his own…
Read John Trapp on Exodus 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Ye shall destroy their altars, break their images, and cut down their groves.—In the “Book of the Covenant” the command had been simply to “quite break down their images” (Exodus 23:24). Now, after the Israelites had displayed their idolatrous leanings, it is added that they are likewise to destroy the “altars” and the “groves.” Altars were common among all the idolatrous nations, sometimes attached to temples (1 Kings 16:32; 2 Kings 21:4-5), sometimes separate from them (Numbers 23:1; Numbers 23:29; 2 Kings 16:10-11), and were used for much the same purposes as the Hebrew altars: i.e., for sacrifices, bloody and unbloody, and for burning incense. “Groves”—here mentioned for the first…
Read Charles John Ellicott on Exodus 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Ye shall destroy their images] See the subjects of this and all the following verses, to Exodus 34:28, treated at large in the notes on "Exodus 23:24".
Read AdamClarke on Exodus 34 →CambridgeThe Cambridge Bible for Schools and Colleges13. The altars and religious emblems of the Canaanites to be utterly destroyed. Cf. Exodus 23:24, with the references; and the almost verbal repetitions in Deuteronomy 7:5; Deuteronomy 12:3. pillars] or standing-stones: see on Exodus 23:24. Ashηrim] The plur. of Ashηrβh, the sacred wooden (see Deuteronomy 16:21, Judges 6:26) post or column, which stood by the altar in Canaanite places of worship (cf. Judges 6:25-30, by an altar of Baal), and was often by the unspiritual Israelites set up (2 Kings 17:10), or (Deuteronomy 16:21) ‘planted,’ beside the altar of Jehovah. It is often supposed to have been a conventional substitute for a sacred tree; but this is not certain. We have no particulars…
Read Cambridge on Exodus 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Groves — Rather, Asherah, pillars, wooden images of Asherah. See notes on Judges 2:13; Judges 3:7; and 1 Kings 19:15.
Read Daniel Denison Whedon on Exodus 34 →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
Rather, you must tear down their altars, smash their sacred stones, and chop down their Asherah poles.
but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherah poles;
Rather, you must tear down their altars, smash their sacred stones, and chop down their Asherah poles.
Rather you must destroy their altars, smash their images, and cut down their Asherah poles.
Tyndale line
But ye shall destroy their altars, break their images, and cut down their groves:
but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim;
but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim:
But ye shall destroy their altars, break their images, and cut down their groves.
But yee shall ouerthrowe their altars, and breake their images in pieces, and cut downe their groues,
Strictly literal
but ye shall demolish their altars, shatter their statues, and hew down their Asherahs.
for their altars ye break down, and their standing pillars ye shiver, and its shrines ye cut down;
for you break down their altars, and you shatter their standing pillars, and you cut down its Asherim;
But their altars shall ye destroy, and their statues shall ye break, and their groves shall ye cut down.
Instead, you must break down their altars, smash their stone pillars, and cut down their Asherah poles.
From the Latin
But destroy their altars, break their statues, and cut down their groves:
Simplified
For you must tear down their altars, knock down their idolatrous pillars, and cut down their Asherah poles,
But their altars are to be overturned and their pillars broken and their images cut down:
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 is supported by the Septuagint in some respects, though the Samaritan Pentateuch presents variations in the wording of the altars and Asherah poles. The Dead Sea Scrolls fragment aligns closely with the Masoretic Text, though some words are reconstructed.
כִּ֤י אֶת־ מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־ מַצֵּבֹתָ֖ם תְּשַׁבֵּר֑וּן וְאֶת־ אֲשֵׁרָ֖יו תִּכְרֹתֽוּן׃
5 of the 10 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.
כי את מזבחתיהם תתצון ומצבתיהם תשׁברון ואשׁריהם תכרתון
3 words differ from the Masoretic Text: מזבחתיהם (altar), מצבתיהם (massebe), אשׁריהם (asherah)
[כי] [את] [מזבחת׳ם] [תתצו] [ואת] [מצבת׳ם] [תשברו׳ן] ואשרי׳ו [תכרתו׳ן]
9 words of the verse are on this fragment — 8 supplied entire by an editor.
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 Exodus 34:13
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
The Hebrew word נָתַץ (nathats) is a primitive root meaning to tear down or break down. It encompasses various forms, including pulling down, destroying, and overthrowing, with different grammatical aspects indicating active and passive forms. The entries describe its use in both literal and figurative contexts, but do not reference specific verses.
נָתַץ vb. pull down, break down
Qal
lit. pull down a structure
fig.
Niph. be pulled, broken, down
Pi. tear down (chiefly late)
Pu. be torn down
Hoph. be broken down, broken
base
H5422 נָתַץ pull down, break down
5422 nathats naw-thats'
a primitive root; to tear down:--beat down, break down
(out), cast down, destroy, overthrow, pull down, throw down.
נָתַץ (na.tats) — to tear.
1) to pull down, break down, cast down, throw down, beat down, destroy, overthrow, break out (teeth)
1a) (Qal)
1a1) to pull down
1a2) to break down, break off
1b) (Niphal) to be pulled or broken down
1c) (Piel) to tear down
1d) (Pual) to be torn down
1e) (Hophal) to be broken, be broken down
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Piel-Imperf-2mp | Suff — Verb piel imperfect second person masculine plural · suffixHVpi2mp/Sn
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אֲשֵׁרָה (asherah) refers to a Phoenician goddess associated with happiness and fortune, as well as to the images or groves used for idol worship. It is linked to the goddess Astarte and is often represented by sacred trees or poles near altars. The term appears in contexts related to idol worship in the Old Testament.
אֲשֵׁרָה, אֲשֵׁירָה n.pr.f. Ashera
base
H842 אֲשֵׁרָה, אֲשֵׁירָה Ashera
842 'asherah ash-ay-raw'
or masheyrah {ash-ay-raw'}; from 833; happy; Asherah (or
Astarte) a Phoenician goddess; also an image of the same:--
grove. Compare 6253.
see HEBREW for 0833
see HEBREW for 06253
אֲשֵׁרָה (a.she.rah) — Asherah.
§ Ashera(h) = "groves (for idol worship)"
a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images
her images
sacred trees or poles set up near an altar
N-proper | Suff — Noun · suffixHNtmpc/Sp3ms
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn