Obadiah 1:14 — Word Study
WLCוְאַֽל־ תַּעֲמֹד֙ עַל־ הַפֶּ֔רֶק לְהַכְרִ֖ית אֶת־ פְּלִיטָ֑יו וְאַל־ תַּסְגֵּ֥ר שְׂרִידָ֖יו בְּי֥וֹם צָרָֽה׃
BSANor should youʼal standʻâmad▸ [in the way of escape] atʻal the crossroadspereq to cut offkârath their fugitivespâlîyṭ [those trying to escape, survivors] norʼal deliver upçâgar▸ [hand over, surrender] their survivorssârîyd [remnant, those who remain] in the dayyôwm [time of trouble, period of distress] of their distresstsârâh [hardship, tribulation]
| Greek | English | Parsing |
|---|---|---|
| וְאַֽל־ | and may not | Conjunction, particle |
| תַּעֲמֹד֙ | you stand | Verb, Qal, jussive second person masculine singular |
| עַל־ | at | Preposition |
| הַפֶּ֔רֶק | the parting of ways | Particle, noun common masculine singular absolute |
| לְהַכְרִ֖ית | to cut off | Preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| פְּלִיטָ֑יו | fugitives his | Noun common masculine plural construct, suffix |
| וְאַל־ | and may not | Conjunction, particle |
| תַּסְגֵּ֥ר | you deliver up | Verb, Hiphil, jussive second person masculine singular |
| שְׂרִידָ֖יו | survivors his | Noun common masculine plural construct, suffix |
| בְּי֥וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| צָרָֽה׃ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nor should you stand at the crossroads to cut off their fugitives, nor deliver up their survivors in the day of their distress. |
| KJV | Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. |
| ASV | And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress. |
| YLT | Nor stand by the breach to cut off its escaped, Nor deliver up its remnant in a day of distress. |
| WEB | Don’t stand in the crossroads to cut off those of his who escape. Don’t deliver up those of his who remain in the day of distress. |
| BBE | And do not take your place at the cross-roads, cutting off those of his people who get away; and do not give up to their haters those who are still there in the day of trouble. |
Where they part company is in the translation of תַּסְגֵּ֥ר — see How Translations Differ.
The sentence consists of two main clauses connected by 'nor', highlighting the prohibitions against specific actions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
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 1:14
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 — Obadiah's Warning to Edomgenerated
Obadiah 1:14 addresses the actions of Edom during Israel's distress. It emphasizes the moral responsibility to protect those fleeing danger rather than betraying them. This verse is part of a broader message where the prophet condemns Edom for their indifference and hostility towards Israel in times of trouble, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 1:6–9 | This is what the LORD says: “For three transgressions of Gaza, even four, I will not revoke My judgment, because they exiled a whole population, delivering them up to Edom. |
| 2 | Psalm 31:8 | You have not delivered me to the enemy; You have set my feet in the open. |
| 3 | Obadiah 1:12 | But you should not gloat in that day, your brother’s day of misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast proudly in the day of their distress. |
| 4 | Genesis 35:3 | Then let us arise and go to Bethel. I will build an altar there to God, who answered me in my day of distress. He has been with me wherever I have gone.” |
| 5 | Isaiah 37:3 | to tell him, “This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — הַכְרִ֖ית, le.hakh.Ritgenerated
The verb כָּרַת (karath) means to cut off or destroy, but it also carries the connotation of making a covenant. In this context, it refers to the act of cutting off the escape routes for those fleeing danger. The jussive form indicates a command or wish, suggesting an imperative to avoid such actions.
This word is significant because it implies a deliberate act of severing ties or preventing escape, highlighting the severity of the situation faced by the fugitives. The lexicons indicate its use in contexts of both destruction and covenant-making, but here it is strictly about preventing escape.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תַּעֲמֹד֙ (you stand) governs the sentence, with two phrases hanging off it: a prepositional phrase indicating where to stand and a second clause detailing what actions should not be taken. The structure emphasizes the imperative nature of the commands given.
The sentence is constructed with a series of commands, reflecting a strong admonition against specific behaviors. The use of the jussive form throughout adds to the urgency and seriousness of the warning.
Septuagint Backgroundgenerated
The Septuagint translates הַכְרִ֖ית as ἐχολεθρεῦσαι, which suggests a more forceful interpretation of cutting off or destroying. This choice indicates a strong emphasis on the consequences of Edom's actions.
The Greek word choice reflects a broader understanding of the implications of betrayal and destruction, aligning with the overall message of judgment against Edom.
In plain words — the whole versegenerated
Obadiah 1:14 warns Edom not to block the escape of Israel's fugitives or hand over their survivors during a time of trouble. This verse is part of a larger message condemning Edom's actions against Israel when they were in distress.
Frequently Asked Questionsgenerated
It means to prevent those fleeing from escaping, effectively trapping them and making them vulnerable to their enemies.
Obadiah is warning Edom for their betrayal and mistreatment of Israel during a time of crisis, emphasizing the moral obligation to help rather than harm.
Survivors refer to those who remain alive after a disaster, and in this context, it highlights the vulnerability of those who are left and the responsibility of others to protect them.
This verse encapsulates the central theme of Obadiah, which is a condemnation of Edom's actions and a call for justice on behalf of the oppressed.
Reflection Questionsgenerated
- In what ways can I support those who are vulnerable or in distress in my community?
- How do I respond when I see others taking advantage of those in difficult situations?
- What steps can I take to ensure I am not complicit in the harm of others?
- How can I be a voice for justice and mercy in my interactions with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Obadiah 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shouldest thou have stood in the crossing,.... In a place where two or more roads met, to stop the Jews that fled, let them take which road they would: or, "in the breach" (y); that is, of
Read John Gill on Obadiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
Read Robert Jamieson on Obadiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the cross-way; or in the breaches, viz. of the walls, by which, when the city was taken, some might have made their escape from the enemy; thou didst, though thou shouldst not, spitefully and cruelly watch at such breaches, and preventedst their flight; or else thou didst post thyself at the head of the ways, where thou mightest seize fleeing Jews. To cut off; either kill if they would not yield, or cut off their hopes of escape by making them prisoners. Those of his that did escape out of the city, and were fleeing farther for safety. Neither shouldest thou have delivered up, reserved them prisoners, and brought them back into the hands of the Chaldeans, those of his, of thy brother…
Read Matthew Poole on Obadiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsObadiah 1:14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.Ver. 14. Neither shouldest thou have stood in the crossway] To intercept those poor fugitives, who sought to save themselves by flight, since they could not by fight. But alas, “ Una salus victis, nullam sperare salutem. ” Seeking to shun the shelves, they ran upon a rock. Mischievous Edomites waylaid them; and either slew them or drew them back to prison, as in the next words. Neither shouldest thou have delivered up] Or shut up close prisoners the residue, Heb. Serido (the same almost with the…
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 14. Neither shouldest thou have stood in the crossway] They are represented here as having stood in the passes and defiles to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them.
Read AdamClarke on Obadiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. Neither shouldest thou have stood … delivered up] rather, stand not, deliver not up.
Read Cambridge 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
Nor should you stand at the crossroads to cut off their fugitives, nor deliver up their survivors in the day of their distress.
Don’t stand in the crossroads to cut off those of his who escape. Don’t deliver up those of his who remain in the day of distress.
Nor should you stand at the crossroads to cut off their fugitives, nor deliver up their survivors in the day of their distress.
You should not have stood at the fork in the road to slaughter those trying to escape. You should not have captured their refugees when they suffered adversity.
Tyndale line
Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress.
And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress.
Neither shouldst thou have stood in the cross-way, to cut off those of his that escaped; neither shouldst thou have delivered up those of his that remained in the day of distress.
Neyther shouldest thou haue stande in the crosse wayes to cut off them, that shoulde escape, neither shouldest thou haue shut vp the remnant thereof in the day of affliction.
Strictly literal
and thou shouldest not have stood on the crossway, to cut off those of his that did escape, nor have delivered up those remaining of him in the day of distress.
Nor stand by the breach to cut off its escaped, Nor deliver up its remnant in a day of distress.
Nor stand by the breach to cut off its escaped, || Nor deliver up its remnant in a day of distress.
Neither shouldst thou have stood in the crossway, to cut off those of his that did escape; neither shouldst thou have delivered up those of his that did remain on the day of distress.
Do not stand at the crossroads to cut down his fugitives, and do not deliver up his survivors in the day of distress.
From the Latin
Neither shalt thou stand in the crossways to kill them that flee: and thou shalt not shut up them that remain of him in the day of tribulation.
Simplified
You should not have stood at the crossroads, cutting down those trying to escape. You should not have handed over those who survived on the day of their distress.
And do not take your place at the cross-roads, cutting off those of his people who get away; and do not give up to their haters those who are still there in the day of trouble.
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 of Obadiah 1:14 reads: "וְאַֽל־ תַּעֲמֹד֙ עַל־ הַפֶּ֔רֶק לְהַכְרִ֖ית אֶת־ פְּלִיטָ֑יו וְאַל־ תַּסְגֵּ֥ר שְׂרִידָ֖יו בְּי֥וֹם צָרָֽה׃" The Dead Sea Scrolls, specifically 4Q82 and Mur88, closely align with the Masoretic Text, with minor restorations noted, confirming the same essential wording. The Septuagint, while it has a different structure and word order, shares 9 of the 12 words with the Masoretic Text, indicating a general agreement in content. Overall, the witnesses show a strong consistency in the core message of the verse, with only slight variations in wording and structure among them.
וְאַֽל־ תַּעֲמֹד֙ עַל־ הַפֶּ֔רֶק לְהַכְרִ֖ית אֶת־ פְּלִיטָ֑יו וְאַל־ תַּסְגֵּ֥ר שְׂרִידָ֖יו בְּי֥וֹם צָרָֽה׃
9 of the 12 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.
[ואל] [תעמד] [על] [הפרק] להכרית [את] [פליטי׳ו] [ואל] [תסגר] [שרידי׳ו] [ביום] [צרה]
nothing on the leather here — 1 partly restored, 11 supplied entire by an editor.
ואל תעמד על הפרק להכרית את פליטי׳ו ואל תסגר שרידי׳ו ביום צרה
10 words on the leather — 2 partly restored.
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 1:14
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
פֶּ֫רֶק (pereq) refers to a parting of ways or a fork in roads, as well as plunder or robbery. It is derived from a root meaning to snatch away. The term encompasses both physical crossroads and the act of taking by force.
פֶּ֫רֶק n.[m.]
parting of ways
plunder (as snatched away)
base
H6563 פֶּ֫רֶק
6563 pereq peh'-rek
from 6561; rapine; also a fork (in roads):--crossway,
robbery.
see HEBREW for 06561
פֶּ֫רֶק (pe.req) — plunder.
parting of ways, breaking in upon, plunder, crossroad
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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
פָּלִיט (paliyt) refers to an escaped one, a fugitive, or a refugee. It is derived from the root meaning to escape, and it encompasses the idea of someone who has survived or fled from danger. The entries show that there are different spellings, פָּלִיט and פָּלֵיט, but both refer to similar concepts of survival and escape.
פָּלִיט n.m. escaped one, fugitive
base
[פָּלֵיט] n.m. id. [q.bo.ae]
base
H6412a פָּלִיט escaped one, fugitive H6412b פָּלֵיט id. [6412a]
6412 paliyt paw-leet'
or paleyt {paw-late'}; or palet {paw-late'}; from 6403; a
refugee:--(that have) escape(-d, -th), fugitive.
see HEBREW for 06403
פָּלִיט (pa.lit) — survivor.
refugee, fugitive, escaped one
Also means: pa.let (פָּלֵיט "survivor" H6412B)
פָּלֵיט (pa.let) — survivor.
refugee, fugitive, escaped one
Another spelling of pa.lit (פָּלִיט "survivor" H6412A)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Hiphil-Juss-2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
שָׂרִיד (sariyd) means 'survivor' or 'remnant,' referring to what remains after a defeat. It is derived from the root word meaning 'to remain.' The entries consistently emphasize its use in contexts of survival and what is left over.
שָׂרִיד n.m. survivor (from a defeat, etc.)
base
H8300 שָׂרִיד survivor (from a defeat, etc.)
8300 sariyd saw-reed'
from 8277; a survivor:--X alive, left, remain(- ing),
remnant, rest.
see HEBREW for 08277
שָׂרִיד (sa.rid) — survivor.
1) survivor, remnant, that which is left
1a) survivor
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
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…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1