Genesis 17:14 — Word Study
WLCוְעָרֵ֣ל׀ זָכָ֗ר אֲשֶׁ֤ר לֹֽא־ יִמּוֹל֙ אֶת־ בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּ֑יהָ אֶת־ בְּרִיתִ֖י הֵפַֽר׃ ס
BSABut if any malezâkâr [uncircumcised man child] is notlôʼ circumcisedmûwl▸ [in the flesh of his foreskin] [he]hûwʼ will be cut offkârath [excluded, destroyed] from his peopleʻam [nation, community] he has brokenpârar■ [frustrated, violated] My covenantbᵉrîyth [agreement, promise]
| Greek | English | Parsing |
|---|---|---|
| וְעָרֵ֣ל׀ | and an uncircumcised | Conjunction |
| זָכָ֗ר | male | Adj |
| אֲשֶׁ֤ר | who | Particle |
| לֹֽא־ | not | Particle |
| יִמּוֹל֙ | he will be circumcised | Verb, Niphal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| בְּשַׂ֣ר | [the] flesh of | Noun common, masculine singular construct |
| עָרְלָת֔וֹ | foreskin his | Noun common feminine singular construct, suffix |
| וְנִכְרְתָ֛ה | and it will be cut off | Verb, Niphal, sequential perfect third person feminine singular |
| הַנֶּ֥פֶשׁ | the person | Particle, noun common feminine singular absolute |
| הַהִ֖וא | that | Particle, pronoun |
| מֵעַמֶּ֑יהָ | from kinspeople its | Preposition, noun common masculine plural construct, suffix |
| אֶת־ | the object marker | Particle |
| בְּרִיתִ֖י | covenant my | Noun common feminine singular construct, suffix |
| הֵפַֽר׃ ס | he has broken | Verb, Hiphil, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if any male is not circumcised, he will be cut off from his people; he has broken My covenant.” |
| KJV | And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. |
| ASV | And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant. |
| YLT | and an uncircumcised one, a male, the flesh of whose foreskin is not circumcised, even that person hath been cut off from his people; My covenant he hath broken.' |
| WEB | The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant.” |
| BBE | And any male who does not undergo circumcision will be cut off from his people: my agreement has been broken by him. |
Where they part company is זָכָר — see How Translations Differ.
The structure of the sentence emphasizes the conditional nature of the command and its consequences.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּל
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 — Genesis 17:14
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 — God's Covenant with Abrahamgenerated
Genesis 17:14 is part of God's covenant with Abraham, where He establishes the requirement of circumcision as a physical sign of the covenant relationship with His people. This command underscores the importance of obedience to God's laws and the serious consequences of breaking the covenant, which is a recurring theme throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 4:24–26 | Now at a lodging place along the way, the LORD met Moses and was about to kill him. |
| 2 | Exodus 12:15–19 | For seven days you must eat unleavened bread. On the first day you are to remove the leaven from your houses. Whoever eats anything leavened from the first day through the seventh must be cut off from Israel. |
| 3 | Exodus 30:33–38 | Anyone who mixes perfume like it or puts it on an outsider shall be cut off from his people.’” |
| 4 | Leviticus 7:20–21 | But if anyone who is unclean eats meat from the peace offering that belongs to the LORD, that person must be cut off from his people. |
| 5 | Leviticus 18:29 | Therefore anyone who commits any of these abominations must be cut off from among his people. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עָרֵל, ve.'a.Relgenerated
The word עָרֵל (arel) means 'uncircumcised' and refers specifically to males who have not undergone circumcision, indicating they still possess their foreskin. This term is significant in distinguishing between those who are part of the covenant community and those who are not.
It is derived from a root that implies exposure, specifically referring to the prepuce. The use of this term highlights the physical and spiritual implications of circumcision within the covenant context.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term male for זָכָר. Other translations, like the KJV, render it as uncircumcised man child.
Where translations differ, they do so over the word זָכָר — male (ASV, BSB, WEB) versus uncircumcised man child (KJV).
Sentence Structuregenerated
The main verb in this verse is יִמּוֹל֙, he will be circumcised, which governs the conditional statement regarding the uncircumcised male. The structure emphasizes the consequences of failing to fulfill the command.
The sentence is constructed with a series of clauses that articulate the condition and the resultant action, showing the relationship between obedience and belonging to the covenant community.
Septuagint Backgroundgenerated
The Septuagint translates עָרֵל with ἀπερίτμητος, which carries the same meaning of 'uncircumcised.' This choice reflects a direct correspondence to the Hebrew term, maintaining the emphasis on the physical state of being uncircumcised as a significant covenant violation.
The use of περιτμηθήσεται for circumcision in the LXX further illustrates the importance of this act in the context of covenant fidelity.
In plain words — the whole versegenerated
Genesis 17:14 states that if any male is not circumcised, he will be cut off from his people, indicating that he has broken God's covenant. This emphasizes the importance of circumcision as a sign of the covenant between God and His people.
Frequently Asked Questionsgenerated
Being uncircumcised signifies a failure to adhere to God's covenant, marking a person as outside the community of His people.
Circumcision is a physical sign of the covenant between God and Abraham, representing obedience and commitment to God's commands.
The consequence is being cut off from one's people, indicating exclusion from the covenant community and its blessings.
This verse illustrates the seriousness of covenant obligations and the physical signs that accompany spiritual commitments throughout the biblical narrative.
Reflection Questionsgenerated
- What does circumcision symbolize in my relationship with God today?
- How can I ensure I am living in accordance with God's covenant in my life?
- What are some modern-day practices that serve as signs of commitment to my faith?
- How do I understand the concept of exclusion from community in light of this verse?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the significance of circumcision in this passage, discussing its implications for the covenant community.
Nothing done unwittingly is declared punishable by the law, since the law makes allowance even for one who claims to have committed unintentional homicide.Early Church Fathers on Genesis 17 →
Not without reason or by excessive reaction do many find this passage disturbing, in that the Lord should say, “Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people;Early Church Fathers on Genesis 17 →
See the Lord’s wisdom in knowing how inobservant future generations are likely to be, and so, as though putting a bit in their mouths, he gave them this sign of circumcision,Early Church Fathers on Genesis 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 17:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the uncircumcised man child, whose flesh of his foreskin is not circumcised,.... Whose circumcision was neglected by his father, or by his mother, or by the civil magistrate, or by himself; for
Read John Gill on Genesis 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
Read Robert Jamieson on Genesis 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd the uncircumcised man-child; or rather, and as for the uncircumcised man-child. So the nominative is put absolutely, as is frequent in the Hebrew tongue. Whose flesh of his foreskin is not circumcised, or, who shall not circumcise the flesh of his foreskin; for the Hebrew verb may be rendered actively, which seems best here; because the punishment seems more justly to belong to the parent, who was guilty of this neglect; than to the child, who was not capable of this precept, and therefore not guilty of the violation of it. And this may further appear from ,25, where God seeks to kill, not the child, but the father, Moses, for this sin. And the flesh of the child’ s foreskin is rightly…
Read Matthew Poole on Genesis 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 17:14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.Ver. 14. That soul shall be cut off.] From the commonwealth of Israel; so shall those be from benefit by Christ, that are uncircumcised in heart; as hateful to him as Goliath was to David. Pray, therefore, that God will thrust his holy hand into thy bosom, and pull off that abominable foreskin. He had much ado to forbear Moses, when he met him in the inn; and we know why.
Read John Trapp on Genesis 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Shall be cut off from his people.—Jewish commentators generally consider that this penalty consisted in the offender being left to the direct interposition of God, who would punish him with childlessness and premature death (Talmud: Tract Yebam, 55). Most Christian commentators suppose that the offender was to be put to death by the civil magistrate; but this view is untenable. For a distinction is constantly drawn between the penalty of death, and the being “cut off from among the people,” as, for instance, in Leviticus 20. So, too, the killing of a clean beast anywhere, except at the door of the tabernacle (Leviticus 17:4), and the eating of blood (Leviticus 17:9; Leviticus 17:14)…
Read Charles John Ellicott on Genesis 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The uncircumcised - shall be cut off from his people] By being cut off some have imagined that a sudden temporal death was implied; but the simple meaning seems to be that such should have no right to nor share in the blessings of the covenant, which we have already seen were both of a temporal and spiritual kind; and if so, then eternal death was implied, for it was impossible for a person who had not received the spiritual purification to enter into eternal glory. The spirit of this law extends to all ages, dispensations, and people; he whose heart is not purified from sin cannot enter into the kingdom of God. Reader, on what is thy hope of heaven founded?
Read AdamClarke on Genesis 17 →
CambridgeThe Cambridge Bible for Schools and Colleges14. shall be cut off] The penalty of being “cut off” is frequently mentioned in P. It does not appear certain, (1) whether the penalty is to be inflicted by God or by man; (2) whether, if it be the infliction of a judicial punishment by man, it denotes capital punishment, or expulsion from the ranks of the community. The formula has probably been transmitted from a very early period; and the lapse of time led to change in practice. Thus, in Exodus 31:13-14, the penalty of death is inflicted by the people: see Numbers 15:32-36. But, in Leviticus 17:10; Leviticus 20:3, the sentence is pronounced by God, “I will cut him off.” from his people] Lit. “from his peoples,” a phrase used by P, which…
Read Cambridge on Genesis 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. Shall be cut off from his people — This may mean either excommunication, or, as these words seem to signify in Exodus 31:14, the penalty of death.
Read Daniel Denison Whedon on Genesis 17 →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
But if any male is not circumcised, he will be cut off from his people; he has broken My covenant.”
The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my covenant.”
But if any male is not circumcised, he will be cut off from his people; he has broken My covenant.”
Any uncircumcised male who has not been circumcised in the flesh of his foreskin will be cut off from his people – he has failed to carry out my requirement.”
Tyndale line
And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
And the uncircumcised male-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.
But the vncircumcised man childe, in whose flesh the foreskin is not circumcised, euen that person shall be cut off from his people, because he hath broken my couenant.
Strictly literal
And the uncircumcised male who hath not been circumcised in the flesh of his foreskin, that soul shall be cut off from his peoples: he hath broken my covenant.
and an uncircumcised one, a male, the flesh of whose foreskin is not circumcised, even that person hath been cut off from his people; My covenant he hath broken.'
and an uncircumcised one, a male, the flesh of whose foreskin is not circumcised, indeed, that person has been cut off from his people; My covenant he has broken.”
And any uncircumcised male, who circumciseth not the flesh of his foreskin, that soul shall be cut off from his people; he hath broken my covenant.
Any uncircumcised male who is not circumcised in the flesh of his foreskin will be cut off from his people. He has broken my covenant.”
From the Latin
The male, whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant.
Simplified
Any uncircumcised male who refuses circumcision will be excluded from his people because he has broken my agreement.”
And any male who does not undergo circumcision will be cut off from his people: my agreement has been broken by him.
Word by word, the decisions they made
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 most respects, with 13 of the 15 words matching. The Samaritan Pentateuch, however, presents some differences, including variations in specific terms and the addition of 'on the eighth day' for the timing of the circumcision.
וְעָרֵ֣ל׀ זָכָ֗ר אֲשֶׁ֤ר לֹֽא־ יִמּוֹל֙ אֶת־ בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּ֑יהָ אֶת־ בְּרִיתִ֖י הֵפַֽר׃ ס
13 of the 15 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.
וערל זכר אשׁר לא ימול את בשׂר ערלתו ביום השׁמיני ונכרתה הנפשׁ ההיא מעמיה את בריתי הפר
4 words differ from the Masoretic Text: ב (in), יום (day), שׁמיני (eighth), היא (she)
[וערל] [זכר] [אשר] [לא] [ימול] [את] [בשר] [ערלת׳ו] [ונכרתה] [הנפש] [ההיא] [מעמי׳ה] [את] [ברית׳י] [הפר]
nothing on the leather here — 15 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 Genesis 17:14
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.
עָרֵל (arel) means 'uncircumcised' or 'having foreskin.' It is derived from a root that implies being exposed or projecting, specifically referring to the prepuce. The term is used technically in contexts related to circumcision.
עָרֵל 35 adj. having foreskin, i.e. uncircumcised
base
H6189 עָרֵל having foreskin, i.e. uncircumcised
6189 `arel aw-rale'
rom 6188; properly, exposed, i.e. projecting loose (as to the
prepuce); used only technically, uncircumcised (i.e. still
having the prepuce uncurtailed):--uncircumcised (person).
see HEBREW for 06188
עָרֵל (a.rel) — uncircumcised.
uncircumcised, having foreskin
HC/Aamsa — ConjunctionHC/Aamsa
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
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…
עָרְלָה (orlah) refers to the foreskin or the state of being uncircumcised. It is a feminine noun derived from the root word for foreskin. The term appears in contexts related to circumcision, particularly in the Old Testament.
עָרְלָה 16 n.f. foreskin
base
H6190 עָרְלָה foreskin
6190 `orlah or-law'
feminine of 6189; the prepuce:--foreskin, + uncircumcised.
see HEBREW for 06189
עׇרְלָה (or.lah) — (Gilgal)-haaraloth.
Combined with gil.gal (גִּלְגָּל "Gilgal" H1537)
§ foreskin, uncircumcised
עׇרְלָה (or.lah) — foreskin.
foreskin, uncircumcised
HNcfsc/Sp3ms — Noun common feminine singular construct · suffixHNcfsc/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
Conj | V-Niphal-3fs — Verb · Niphal · sequential perfect third person feminine singularHc/VNq3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HTd/Ncfsa — Particle · noun common feminine singular absoluteHTd/Ncfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3fs
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3fs
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
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
