Obadiah 1:10 — Word Study
WLCמֵחֲמַ֛ס אָחִ֥יךָ יַעֲקֹ֖ב תְּכַסְּךָ֣ בוּשָׁ֑ה וְנִכְרַ֖תָּ לְעוֹלָֽם׃
BSABecause of the violencechâmâç [cruelty, injustice] against your brotherʼâch [close relative, kin] JacobYaʻăqôb you will be coveredkâçâh▸ [overwhelmed, filled] with shamebûwshâh [guilt, embarrassment] and cut offkârath [destroyed, severed] foreverʻôwlâm [for all eternity, always]
| Greek | English | Parsing |
|---|---|---|
| מֵחֲמַ֛ס | from [the] violence of | Preposition, noun common masculine singular construct |
| אָחִ֥יךָ | brother your | Noun common masculine singular construct, suffix |
| יַעֲקֹ֖ב | Jacob | Noun proper masculine |
| תְּכַסְּךָ֣ | it will cover you | Verb piel imperfect third person feminine singular, suffix |
| בוּשָׁ֑ה | shame | Noun common, feminine singular absolute |
| וְנִכְרַ֖תָּ | and you will be cut off | Verb, Niphal, sequential perfect second person masculine singular |
| לְעוֹלָֽם׃ | for ever | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Because of the violence against your brother Jacob, you will be covered with shame and cut off forever. |
| KJV | ¶ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. |
| ASV | For the violence done to thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever. |
| YLT | For slaughter, for violence [to] thy brother Jacob, Cover thee doth shame, And thou hast been cut off — to the age. |
| WEB | For the violence done to your brother Jacob, shame will cover you, and you will be cut off forever. |
| BBE | Because you were the cause of violent death and because of your cruel behaviour to your brother Jacob, you will be covered with shame and will be cut off for ever. |
The translations agree on the key terms and ideas presented in this verse.
The structure features a main clause followed by two verb phrases that describe the consequences of the actions mentioned.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבּוּשָׁה
verbכָּרַת
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 — Obadiah 1:10
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 — The Judgment Against Edomgenerated
Obadiah 1:10 speaks of the consequences that Edom will face due to their violence against their brother Jacob, representing the nation of Israel. This verse highlights the deep familial ties and the expected loyalty among kin, which Edom violated. The surrounding verses elaborate on Edom's actions and the divine judgment that follows, illustrating the broader theme of justice in the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 27:11–41 | Jacob answered his mother Rebekah, “Look, my brother Esau is a hairy man, but I am smooth-skinned. |
| 2 | Numbers 20:14–21 | From Kadesh, Moses sent messengers to tell the king of Edom, “This is what your brother Israel says: You know all the hardship that has befallen us, |
| 3 | Psalm 83:5–9 | For with one mind they plot together, they form an alliance against You— |
| 4 | Psalm 137:7 | Remember, O LORD, the sons of Edom on the day Jerusalem fell: “Destroy it,” they said, “tear it down to its foundations!” |
| 5 | Lamentations 4:21 | So rejoice and be glad, O Daughter of Edom, you who dwell in the land of Uz. Yet the cup will pass to you as well; you will get drunk and expose yourself. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — חָמָס, me.cha.Masgenerated
The word חָמָס (chamac) is a noun that conveys the idea of violence, injustice, or cruelty, often associated with wrongdoing against others. It is derived from a root that indicates violent actions or dealings, and is frequently used in contexts condemning oppressive behaviors, as seen in the writings of Isaiah and Jeremiah.
In this verse, it emphasizes the wrongdoing that Edom committed against Jacob, highlighting the moral implications of their actions. The parsing as a noun in the construct state suggests a relationship to the following noun, indicating that it is the source of the shame that will cover Edom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are consistent in conveying the core message of the verse.
Sentence Structuregenerated
The main verb in the verse is תְּכַסְּךָ (te.kha.se.Kha), meaning 'it will cover you', which governs the subject בוּשָׁה (vu.Shah), meaning 'shame'. The structure indicates that shame is the result of the violence mentioned in the prepositional phrase מֵחֲמַ֛ס (me.cha.Mas), 'from the violence of'.
The sentence flows from the cause of Edom's actions to the effects, emphasizing the connection between their wrongdoing and the shame that will envelop them.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חָמָס is rendered as ἀδικία (adikia), meaning 'injustice'. This choice reflects a broader interpretation of Edom's actions, focusing on the moral failing rather than just physical violence.
This translation choice highlights the ethical implications of Edom's behavior, suggesting that their actions were not only violent but also fundamentally unjust.
In plain words — the whole versegenerated
Obadiah 1:10 states that because of Edom's violence against their brother Jacob, they will experience shame and be cut off forever. This verse emphasizes the consequences of their actions and the importance of kinship.
Frequently Asked Questionsgenerated
It signifies that Edom will experience deep embarrassment and guilt for their actions against Jacob.
Jacob represents the nation of Israel, and the term emphasizes the familial bond that Edom violated.
It indicates a permanent separation from the community and a lasting consequence for their actions.
This verse illustrates the biblical principle that wrongdoing against others, especially kin, leads to divine judgment and justice.
Reflection Questionsgenerated
- In what ways have I witnessed or experienced injustice in my own life?
- How can I ensure that I treat my close relationships with care and respect?
- What lessons can I learn from Edom's actions to avoid similar mistakes?
- How does understanding the consequences of violence against kin influence my behavior towards others?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Jerome reference this verse to discuss the consequences of Edom's actions against Israel.
Shame shall cover you over the Jews, whose ruin you enjoyed, after they are brought back to their original power. And you shall be cut off forever.Early Church Fathers on Obadiah 1 →
Because of the killing and (the Vulgate adds 'because of') the wickedness against your brother Jacob, shame shall cover you, and you shall perish forever.Early Church Fathers on Obadiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Obadiah 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor [thy] violence against thy brother Jacob,.... Which is aggravated: by being against Jacob, an honest plain hearted man, and whom the Lord loved; his brother, his own brother, a twin brother, yea,
Read John Gill on Obadiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. For thy violence against thy brother Jacob.
Read Robert Jamieson on Obadiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor thy violence: though Idumeans were guilty of many other and great sins, they are here charged with this as the great crying sin, inhuman cruelty and perfidiousness; they did mercilessly spoil and basely betray the Jews, which will be particularly mentioned in the following verses. Against thy brother: Edomites, the posterity of Esau, and the Jews, the posterity of Jacob, are here called brothers, for that the fathers of both people were brothers, twins; and this nearness of blood should have been remembered, and kindness should have still run through the blood and kindred. It is a great sin to be cruel and false to any, but greatest sin to be so to a brother. Jacob; put for his…
Read Matthew Poole on Obadiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsObadiah 1:10 For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.Ver. 10. For thy violence against thy brother Jacob] For thine open violence. Hence tachmas, the vulture, who liveth by rapine, Leviticus 11:14. Thine iniquity, rapine, injury done by force and in public view, set upon the "top of a rock," that all might behold it, Ezekiel 24:7. Against thy brother] Thine own mother’ s son, Psalms 50:20. This is no small aggravation of thy sin, that is in germanum Iacob, thy nearest allies. Edom had other sins not a few; but this was the chief, and is therefore here and elsewhere chiefly alleged as the cause of their utter ruin,. Nothing is…
Read John Trapp on Obadiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers10-16.—THE DIVINE BY EDOM’S GUILT. This justification takes the form of a warning against a repetition of the crimes which have already called forth the sentence of Divine wrath against Edom. Various acts of hostility and treachery towards Israel are specified by the prophet, in a manner to lead to the feeling that though his tone is prohibitory, he is recalling instances of past malignity on Edom’s part, as types of what might be found in the future. (10) For thy violence . . .—Literally, for injury of thy brother Jacob, &c.; the genitive of the object, as in Joe 3:19. The crime was the more heinous because against the brother tribe. Probably the birth-name, Jacob, of the twin brother of…
Read Charles John Ellicott on Obadiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For thy violence against thy brother Jacob] By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See 2 Chronicles 28:17-18. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Psalms 137:7.
Read AdamClarke on Obadiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges10–14. The Cause of Edom’s Destruction The scene changes. Another picture of violence and cruelty now rises before the prophet’s eyes. He sees Jerusalem encompassed by enemies and overcome. Strangers carry away captive her forces, foreigners enter into her gates. And there, not only standing aside in unbrotherly neutrality, but exulting with malicious joy, speaking words of proud scorn, doing acts of robbery and wrong, are seen the Edomites. The two pictures, one of the past, the other of the future, he is commissioned to portray before the eyes of men, and to reveal the hidden link that binds them together in the relationship of cause and effect. Obadiah 1:10 contains a general statement…
Read Cambridge on Obadiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thy violence against thy brother Jacob - To Israel God had commanded: (Deuteronomy 23:7-8 (Deuteronomy 23:8, Deuteronomy 23:9 in the Hebrew text)), “Thou shalt not abbor an Edomite, for he is thy brother.
Read Albert Barnes on Obadiah 1 →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
Because of the violence against your brother Jacob, you will be covered with shame and cut off forever.
For the violence done to your brother Jacob, shame will cover you, and you will be cut off forever.
Because of the violence against your brother Jacob, you will be covered with shame and cut off forever.
“Because you violently slaughtered your relatives, the people of Jacob, shame will cover you, and you will be destroyed forever.
Tyndale line
¶ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
For the violence done to thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.
For the violence done to thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
For thy crueltie against thy brother Iaakob, shame shall couer thee, and thou shalt be cut off for euer.
Strictly literal
Because of violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.
For slaughter, for violence [to] thy brother Jacob, Cover thee doth shame, And thou hast been cut off — to the age.
For slaughter, for violence [to] your brother Jacob, || Shame covers you, || And you have been cut off for all time.
Because of thy violence against thy brother Jacob shall shame cover thee, and thou shalt be cut off for ever.
Because of the violence done to your brother Jacob, you will be covered with shame, and you will be cut off forever.
From the Latin
For the slaughter, and for the iniquity against thy brother Jacob, confusion shall cover thee, and thou shalt perish for ever.
Simplified
Because of the violence you committed against your brothers, the descendants of Jacob, you will be totally ashamed of yourselves, and destroyed forever.
Because you were the cause of violent death and because of your cruel behaviour to your brother Jacob, you will be covered with shame and will be cut off for ever.
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 aligns closely with the Septuagint, with six out of seven words matching. The Dead Sea Scrolls provide partial restorations, indicating some textual consistency, though they also show evidence of editorial additions.
מֵחֲמַ֛ס אָחִ֥יךָ יַעֲקֹ֖ב תְּכַסְּךָ֣ בוּשָׁ֑ה וְנִכְרַ֖תָּ לְעוֹלָֽם׃
6 of the 7 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.
[מחמס] [אחי׳כה] יעקוב [תכס׳כה] בושה [ונכרת] [לעולם]
nothing on the leather here — 2 partly restored, 5 supplied entire by an editor.
מחמס אחי׳ך יעקב תכס׳ך בושה [ונכרת] לעולם
4 words on the leather — 2 partly restored, 1 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 Obadiah 1:10
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.
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יַעֲקֹב (i.e. *Ya`aqob*) refers to Jacob, a key figure in the Old Testament. The word is derived from a root meaning 'heel-catcher' or 'supplanter.' Jacob is the son of Isaac and Rebekah, brother of Esau, and father of the twelve tribes of Israel. He is also known as Israel, highlighting his significance in biblical history.
יַעֲקֹב 344, יַעֲקוֹב 6 n.pr.m. et gent. Jacob, son of Isaac and Rebekah, father of tribes of Isr.
as n.pr.m.
as n.pr.gent.
base
H3290 יַעֲקֹב, יַעֲקוֹב Jacob
3290 Ya`aqob yah-ak-obe'
from 6117; heel-catcher (i.e. supplanter); Jaakob, the
Israelitish patriarch:--Jacob.
see HEBREW for 06117
יַעֲקֹב (ya.a.qov) — Jacob.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Another name of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Jacob = "heel holder" or "supplanter"
son of Isaac, grandson of Abraham, and father of the 12 patriarchs of the tribes of Israel
N-proper — Noun proper masculineHNpm
Jacob
One who follows on another’s heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).
When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who…
(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God’s promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow. --ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two…
Son of Isaac and Rebekah, and twin-brother to Esau. As at his birth he held his brother’s heel, he was called Jacob, that is, the heelholder, one who comes behind and catches the heel of his adversary, a supplanter, Ge 25:26. This was a king of predictive intimation of his future conduct in life. Jacob was meek and peaceable, living a shepherd life at home. Esau was more turbulent and fierce, and passionately fond of hunting. Isaac was partial to Esau, Rebekah to Jacob. Jacob having taken advantage of his brother’s absence and his father’s infirmity to obtain the blessing of the birthright, or primogeniture, was compelled to fly into Mesopotamia to avoid the consequences of his brother’s wrath, Ge 27:1-28:22. On his journey the Lord appeared to him in a dream, (see LADDER,)…
that supplants, undermines; the heel
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
V-Piel-Imperf-3fs | Suff — Verb piel imperfect third person feminine singular · suffixHVpi3fs/Sp2ms
בּוּשָׁה (buwshah) is a feminine noun meaning 'shame.' It is derived from the root word represented by Strong's H954. The entries consistently define it as shame, with no significant disagreement among the lexicons.
בּוּשָׁה n.f. shame
base
H955 בּוּשָׁה
955 buwshah boo-shaw'
feminine participle passive of 954; shame:--shame.
see HEBREW for 0954
בּוּשָׁה (bu.shah) — shame.
shame
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
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-2ms — Verb · Niphal · sequential perfect second person masculine singularHc/VNq2ms
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa