Obadiah 1:9 — Word Study
WLCוְחַתּ֥וּ גִבּוֹרֶ֖יךָ תֵּימָ֑ן לְמַ֧עַן יִכָּֽרֶת־ אִ֛ישׁ מֵהַ֥ר עֵשָׂ֖ו מִקָּֽטֶל׃
BSAThen your mighty mengibbôwr [strong warriors, valiant ones] O TemanTêymân [a region in Edom] will be terrifiedchâthath [dismayed, completely broken] so thatmaʻan everyoneʼîysh [each individual, all people] in the mountainshar [hills, high places] of EsauʻÊsâv [the ancestor of the Edomites, hairy] will be cut downkârath▸ [destroyed, slaughtered] in the slaughterqeṭel△ [violent death, massacre]
| Greek | English | Parsing |
|---|---|---|
| וְחַתּ֥וּ | and they will be dismayed | Verb, Qal, sequential perfect third person common plural |
| גִבּוֹרֶ֖יךָ | warriors your | Noun common masculine plural construct, suffix |
| תֵּימָ֑ן | O Teman | Noun proper |
| לְמַ֧עַן | so that | Particle |
| יִכָּֽרֶת־ | he may be cut off | Verb, Niphal, jussive third person masculine singular |
| אִ֛ישׁ | everyone | Noun common, masculine singular absolute |
| מֵהַ֥ר | from [the] mountain of | Preposition, noun common masculine singular construct |
| עֵשָׂ֖ו | Esau | Noun proper |
| מִקָּֽטֶל׃ | from slaughter | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then your mighty men, O Teman, will be terrified, so that everyone in the mountains of Esau will be cut down in the slaughter. |
| KJV | And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. |
| ASV | And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter. |
| YLT | And broken down have been thy mighty ones, O Teman, So that every one of the mount of Esau is cut off. |
| WEB | Your mighty men, Teman, will be dismayed, to the end that everyone may be cut off from the mountain of Esau by slaughter. |
| BBE | And your men of war, O Teman, will be overcome with fear, so that every one of them may be cut off from the mountain of Esau. |
The translations agree on the meaning of חָתַת.
The sentence has a main clause followed by a purpose clause, indicating the outcome of the fear experienced by the mighty men.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbחָתַת
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 1:9
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 1:9 describes the terror that will strike the mighty men of Teman, a region in Edom, as a consequence of their actions against Israel. This verse is part of a larger prophecy detailing the downfall of Edom due to their violence against Jacob, as seen in the surrounding verses. The context emphasizes the consequences of pride and violence against God's people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 76:5–6 | The valiant lie plundered; they sleep their last sleep. No men of might could lift a hand. |
| 2 | Isaiah 19:16–17 | In that day the Egyptians will be like women. They will tremble with fear beneath the uplifted hand of the LORD of Hosts, when He brandishes it against them. |
| 3 | Jeremiah 49:22 | Look! An eagle will soar and swoop down, spreading its wings over Bozrah. In that day the hearts of Edom’s mighty men will be like the heart of a woman in labor. |
| 4 | Jeremiah 50:36–37 | A sword is against her false prophets, and they will become fools. A sword is against her warriors, and they will be filled with terror. |
| 5 | Amos 2:16 | Even the bravest of mighty men will flee naked on that day,” declares the LORD. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָתַת, ve.cha.Tugenerated
The verb חָתַת (chathath) is a primitive root meaning to be dismayed or broken down. It conveys a sense of terror or fear, indicating a complete emotional or physical breakdown. The parsing as a sequential perfect third person common plural shows that this action is directed at the mighty men of Teman, suggesting a collective experience of fear.
This word captures the essence of being shattered or terrified, highlighting the emotional state of the warriors as they face impending doom. The lexical entries consistently emphasize its range of meanings, including being terrified or broken, which is fitting in the context of judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses dismayed for חָתַת, aligning with the KJV and ASV that also reflect the sense of terror.
Sentence Structuregenerated
The main verb is חַתּ֥וּ, they will be dismayed, which governs the subject גִבּוֹרֶ֖יךָ, your mighty men. The structure indicates that the fear of the mighty men leads to the following consequences, marked by the conjunction לְמַ֧עַן, so that, introducing the result of their terror.
The sentence's flow emphasizes the cause-and-effect relationship between the fear of the warriors and the destruction that follows, highlighting the impending judgment.
Septuagint Backgroundgenerated
The Septuagint translates חָתַת as πτοηθήσονται, which carries a similar meaning of being terrified or dismayed. This choice indicates a consistent understanding of the emotional state of the warriors facing judgment.
The Greek term suggests a strong sense of fear, aligning with the Hebrew root's implications of being broken or shattered.
In plain words — the whole versegenerated
Obadiah 1:9 tells us that the mighty men of Teman will be terrified, leading to destruction for everyone in the mountains of Esau. This verse highlights the consequences of their actions against Israel, emphasizing the judgment that will come upon them.
Frequently Asked Questionsgenerated
It indicates that they will experience fear and dismay, leading to their downfall.
Teman is a region in Edom known for its warriors, and their fear symbolizes the broader judgment against Edom.
It refers to all the people living in the region of Esau, indicating that the judgment will affect everyone.
It illustrates the theme of divine judgment against Edom for their violence against Israel, highlighting the consequences of their actions.
Reflection Questionsgenerated
- In what ways do I see fear impacting my decisions and actions?
- How can I learn from the example of Teman's warriors to avoid pride and violence?
- What steps can I take to ensure I am not complicit in wrongdoing against others?
- How does understanding God's judgment influence my view of justice and mercy?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Obadiah 1:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thy mighty [men], O Teman, shall be dismayed,.... Teman was one part of the country of Edom, so called from Teman, a son of Eliphaz, and grandson of Esau, Genesis 36:11; and which it seems had
Read John Gill on Obadiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
Read Robert Jamieson on Obadiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMighty men; valiant commanders and soldiers, who were never blemished with cowardice, who formerly durst adventure on greatest dangers and encounter most formidable enemies, and were never daunted with a slow-approaching enemy, how much soever over number to them, nor with any sudden surprising accidents; men of invincible courage, and most ready minds. Teman; a principal city and munition of Idumea. See . Dismayed; astonished and surprised with such fear as disableth from action and counsel, shall neither dare to resist, nor hope to escape, but tamely give up all to the enemy. To the end that every one may be cut off by slaughter; thus all shall be exposed to slaughter when they dare not…
Read Matthew Poole on Obadiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsObadiah 1:9 And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.Ver. 9. And thy mighty men, O Teman] Thy giants, thy champions, that dare to look death in the face upon great adventures in the field; these were now dismayed and dispirited; their courage was quailed, and even broken with fear, as the word signifieth; so that, as Saul, when the devil had preached his funeral, made haste and fell with the fulness of his stature all along on the earth, as being sore afraid, 1 Samuel 28:20; so shall it be with the mighties of Teman, that is, of Edom, for Teman was nephew to Esau and son to Eliphaz, Genesis 36:11, and of him…
Read John Trapp on Obadiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5-9) The completeness of the overthrow awaiting Edom. It is no mere inroad of a marauding tribe. Something would escape the robber, though he might go away quite satisfied with his plunder; and even a raid in vintage time, for the purpose of doing all the mischief possible to the country, would leave here and there a scattered bunch, gleanings for the inhabitants when the spoilers had retired, but now everything is doomed to destruction. Edom is completely robbed and ransacked. Notice how the sad, almost pathetic, conviction of this breaks out—as if rather from a friend (see Introduction) than an enemy—in the parenthetical “how art thou cut off!” in the very middle of the sentence. Every…
Read Charles John Ellicott on Obadiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Thy mighty men, O Teman] This was one of the strongest places in Idumea; and is put here, as in Amos 1:12, and elsewhere, for Idumea itself. Mount of Esau] Mount Seir.
Read AdamClarke on Obadiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges9. by slaughter] i.e. by slaughter inflicted on them by their enemies. This is the simplest and most natural meaning. It might be rendered, as the same preposition is at the beginning of the next verse, “for,” i.e. on account of and in retribution of the slaughter which the Edomites had inflicted on the Jews. This clause would then be an introduction to the following verses, in which the cause of their calamity is treated of at length. Ewald’s rendering, “without battle,” though grammatically possible, is contradicted by Ezekiel 35:8.
Read Cambridge on Obadiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd thy mighty, O Teman, shall be dismayed - The pagan, more religiously than we, ascribed panic to the immediate action of one of their gods, or to Nature deified, Pan, i.
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
Then your mighty men, O Teman, will be terrified, so that everyone in the mountains of Esau will be cut down in the slaughter.
Your mighty men, Teman, will be dismayed, to the end that everyone may be cut off from the mountain of Esau by slaughter.
Then your mighty men, O Teman, will be terrified, so that everyone in the mountains of Esau will be cut down in the slaughter.
Your warriors will be shattered, O Teman, so that everyone will be destroyed from Esau’s mountain!
Tyndale line
And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter.
And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter.
And thy mighty men , O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
And thy strong men, O Teman, shall bee afraide, because euery one of the mount of Esau shalbe cut off by slaughter.
Strictly literal
And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter.
And broken down have been thy mighty ones, O Teman, So that every one of the mount of Esau is cut off.
And your mighty ones have been broken down, O Teman, || So that everyone of the mountain of Esau is cut off.
And thy mighty men, O Theman, shall be dismayed, in order that every one from the mount of Esau may be cut off by slaughter.
Your mighty men will be dismayed, Teman, so that every man may be cut off from the mountain of Esau by slaughter.
From the Latin
And thy valiant men of the south shall be afraid, that man may be cut off from the mount of Esau.
Simplified
Teman, your fighting men will be terrified, so that everyone of the mountains of Esau will be cut down in the massacre.
And your men of war, O Teman, will be overcome with fear, so that every one of them may be cut off from the mountain of Esau.
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 confirmed by the Septuagint, which matches all words in this verse. The Dead Sea Scrolls also support the MT, though some words are partly restored, indicating minor variations in preservation but overall agreement on the content.
וְחַתּ֥וּ גִבּוֹרֶ֖יךָ תֵּימָ֑ן לְמַ֧עַן יִכָּֽרֶת־ אִ֛ישׁ מֵהַ֥ר עֵשָׂ֖ו מִקָּֽטֶל׃
9 of the 9 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.
וחתו [גבורי׳כה] תימן למען [יכרת] [איש] [מהר] [עשו] [מקטל]
1 word on the leather — 2 partly restored, 6 supplied entire by an editor.
וחתו גבורי׳ך תימן למען יכרת איש מהר עשו מקטל
6 words on the leather — 3 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 1:9
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.
The Hebrew word חָתַת (chathath) is a primitive root meaning to prostrate, break down, or cause dismay. It encompasses a range of meanings including being shattered, dismayed, or terrified, and can be used in various forms such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of breaking or causing fear. The entries do not indicate any significant disagreement among the lexicons.
[חָתַת] vb. be shattered, dismayed
Qal
be shattered, broken
be dismayed
Niph. and at my name he is put in awe
Pi. dismay, scare
Hiph.
shatter
cause to be dismayed
dismay, terrify
base
H2865 חָתַת be shattered, dismayed
2865 chathath khaw-thath'
a primitive root; properly, to prostrate; hence, to break
down, either (literally) by violence, or (figuratively) by
confusion and fear:--abolish, affright, be (make) afraid,
amaze, beat down, discourage, (cause to) dismay, go down,
scare, terrify.
חָתַת (cha.tat) — to to be dismayed.
1) to be shattered, be dismayed, be broken, be abolished, be afraid
1a) (Qal)
1a1) to be shattered, be broken
1a2) to be dismayed
1b) (Niphal) to be broken, be dismayed
1c) (Piel) to be shattered, be dismayed, be scared
1d) (Hiphil)
1d1) to cause to be dismayed
1d2) to dismay, terrify
1d3) to shatter
Conj | V-Qal-3cp — Verb · Qal · sequential perfect third person common pluralHc/Vqq3cp
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
תֵּימָן (teyman) refers to a district in Edom and is associated with an Edomite chief. It is linked to a man named Teman, a descendant of Esau's grandson Eliphaz. The name means 'south' and is noted for the wisdom of its people. The term also denotes the region occupied by Teman's descendants, located east of Idumea.
תֵּימָן n.pr. (m. et) loc. a N. district of Edom, poet. often = Edom; as name of an Edomite chief
base
H8487 תֵּימָן a N. district of Edom, poet. often = Edom; as name of an Edomite chief
8487 Teyman tay-mawn'
or Teman {tay-mawn'}; the same as 8486; Teman, the name of
two Edomites, and of the region and descendant of one of
them:--south, Teman.
see HEBREW for 08486
תֵּימָן (te.man) — Teman.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.11;
son of: Eliphaz (H0464);
brother of: Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073), Amalek (H6002H) and Korah (H7141H)
§ Teman = "south"
1) son of Eliphaz, grandson of Esau, and one of the dukes of Edom
2) the tribe descended from 1 noted for the wisdom of its people
3) the region occupied by the descendants of 1, located east of Idumea
תֵּימָן (te.man) — Teman.
Teman = "south"
the region occupied by the descendants of Teman, located east of Idumea
Also named: te.ma.ni (תֵּימָנִי "Temanite" H8489)
N-proper — Noun properHNpl
te'-man (teman, "on the right," i.e. "south"; Thaiman): The name of a district and town in the land of Edom, named after Teman the grandson of Esau, the son of his firstborn, Eliphaz (Ge 36:11; 1Ch 1:36). A duke Teman is named among the chiefs or clans of Edom (Ge 36:42; 1Ch 1:53). He does not however appear first, in the place of the firstborn. Husham of the land of the Temanites was one of the ancient kings of Edom (Ge 36:34; 1Ch 1:45). From Obad 1:9 we gather that Teman was in the land of Esau (Edom). In
Teman
Id. (1.) A grandson of Esau, one of the “dukes of Edom” (Gen. 36:11, 15, 42).
(2.) A place in Southern Idumea, the land of “the sons of the east,” frequently mentioned in the Old Testament. It was noted for the wisdom of its inhabitants (Amos 1:12; Obad. 1:8; Jer. 49:7; Ezek. 25:13). It was divided from the hills of Paran by the low plain of Arabah (Hab. 3:3).
(the south). A son of Eliphaz, son of Esau by Adah. (Genesis 36:11,15,41; 1 Chronicles 1:36,53) (B.C. about 1792.) A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies "south," etc., see (Job 9:9; Isaiah 43:6) and it is probable that the land of Teman was a southern portion of the land of Edom, or, in a wider sense, that of the sons of the east. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan. (Jeremiah 49:7,8; Ezekiel 25:13) Eusebius and Jerome mention Teman as a town in their…
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Niphal-Imperf-3ms — Verb · Niphal · jussive third person masculine singularHVNj3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
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…
עֵשָׂו (Esav) refers to Esau, the hairy eldest son of Isaac and Rebekah, and the twin brother of Jacob. He is noted for selling his birthright for food and is considered the progenitor of the Arab peoples. The name is also associated with Edom, and the entries indicate that it derives from a root meaning 'rough' or 'sensibly felt.'
עֵשָׂו 97 n.pr.m. Esau
base
H6215 עֵשָׂו Esau
6215 `Esav ay-sawv'
apparently a form of the passive participle of 6213 in the
original sense of handling; rough (i.e. sensibly felt); Esav,
a son of Isaac, including his posterity:--Esau.
see HEBREW for 06213
עֵשָׂו (e.sav) — Esau.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Also named: e.dom (אֱדוֹם "Edom" H0123H)
§ Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
עֵשָׂו (e.sav) — Esau.
People descended from Esau = "hairy"
eldest son of Isaac and Rebecca and twin brother of Jacob; sold the birthright for food when he was hungry and the divine blessing went to Jacob; progenitor of the Arab peoples
N-proper — Noun properHNpl
e'-so (`esaw, "hairy"; Esau):
Son of Isaac, twin brother of Jacob. The name was given on account of the hairy covering on his body at birth: "all over like a hairy garment" (Ge 25:25). There was a prenatal foreshadowing of the relation his descendants were to sustain to those of his younger brother, Jacob (Ge 25:23). The moment of his birth also was signalized by a circumstance that betokened the same destiny (Ge 25:26).
The young Esau was fond of the strenuous, daring life of the chase--he became a skillful hunter, "a man of the field" ('ish sadheh). His father warmed toward him rather than toward Jacob, because Esau's hunting expeditions resulted in meats that appealed to the old man's taste (
Esau
Hairy, Rebekah’s first-born twin son (Gen. 25:25). The name of Edom, “red”, was also given to him from his conduct in connection with the red lentil “pottage” for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a “son of the desert,” devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36;
(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau’s robust frame and "rough" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a "son of the desert." He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father’s covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (
The son of Isaac, and twin brother of Jacob, Ge 25:1-34. He was the elder of the two, and was therefore legally the heir, but sold his birthright to Jacob. We have an account of his ill-advised marriages, Ge 26:34; of his loss of his father’s chief blessing, and his consequent anger against Jacob, Ge 27:1-46; of their subsequent reconciliation, Ge 32:1-33:20; and of his posterity, Ge 36:1-43. He is also called Edom; and settled in the mountains south of the Dead Sea, extending to the gulf of Akaba, where he became very powerful. This country was called from him the land of Edom, and afterwards IDUMAEA, which see.
The Hebrew word קֶ֫טֶל (*qetel*) refers to a violent death or slaughter. It is derived from the root word קָטַל (*qatal*), which also relates to killing. The entries consistently define it as 'slaughter' without significant variation.
[קֶ֫טֶל] n.[m.] slaughter
base
H6993 קֶ֫טֶל
6993 qetel keh'-tel
from 6991; a violent death:--slaughter.
see HEBREW for 06991
קֶ֫טֶל (qe.tel) — slaughter.
slaughter
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa