Zephaniah 3:6 — Word Study
WLCהִכְרַ֣תִּי גוֹיִ֗ם נָשַׁ֙מּוּ֙ פִּנּוֹתָ֔ם הֶחֱרַ֥בְתִּי חֽוּצוֹתָ֖ם מִבְּלִ֣י עוֹבֵ֑ר נִצְדּ֧וּ עָרֵיהֶ֛ם מִבְּלִי־ אִ֖ישׁ מֵאֵ֥ין יוֹשֵֽׁב׃
BSAI have cut offkârath■ [destroyed, made a covenant with] the nationsgôwy [Gentiles, non-Hebrew peoples] their corner towerspinnâh [chief, pinnacle] are destroyedshâmêm■ [desolate, laid waste] I have madechârab■ their streets {deserted}chûwts [outdoor places, highways, empty, without inhabitants] with no onebᵉlîy to pass throughʻâbar [cross over, transition] Their citiesʻîyr [towns, populated areas] are laid wastetsâdâh■ [destroyed, ruined] with nobᵉlîy manʼîysh [male person, individual] noʼayin inhabitantyâshab [dweller, resident]
| Greek | English | Parsing |
|---|---|---|
| הִכְרַ֣תִּי | I have cut off | Verb, Hiphil, perfect first person common singular |
| גוֹיִ֗ם | nations | Noun common, masculine plural absolute |
| נָשַׁ֙מּוּ֙ | they are desolate | Verb, Niphal, perfect third person common plural |
| פִּנּוֹתָ֔ם | corners their | Noun common feminine plural construct, suffix |
| הֶחֱרַ֥בְתִּי | I have made desolate | Verb, Hiphil, perfect first person common singular |
| חֽוּצוֹתָ֖ם | streets their | Noun common feminine plural construct, suffix |
| מִבְּלִ֣י | because not | Preposition, noun common masculine singular absolute |
| עוֹבֵ֑ר | [one who] passes by | Verb, Qal, participle (active) masculine singular |
| נִצְדּ֧וּ | they have been laid waste | Verb, Niphal, perfect third person common plural |
| עָרֵיהֶ֛ם | cities their | Noun common masculine plural construct, suffix |
| מִבְּלִי־ | because not | Preposition, noun common masculine singular construct |
| אִ֖ישׁ | anyone | Noun common, masculine singular absolute |
| מֵאֵ֥ין | from not | Preposition, noun common masculine singular construct |
| יוֹשֵֽׁב׃ | inhabitant | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I have cut off the nations; their corner towers are destroyed. I have made their streets deserted with no one to pass through. Their cities are laid waste, with no man, no inhabitant. |
| KJV | I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant. |
| ASV | I have cut off nations; their battlements are desolate; I have made their streets waste, so that none passeth by; their cities are destroyed, so that there is no man, so that there is no inhabitant. |
| YLT | I have cut off nations, Desolated have been their chief ones, I have laid waste their out-places without any passing by, Destroyed have been their cities, Without man, without inhabitant. |
| WEB | I have cut off nations. Their battlements are desolate. I have made their streets waste, so that no one passes by. Their cities are destroyed, so that there is no man, so that there is no inhabitant. |
| BBE | I have had the nations cut off, their towers are broken down; I have made their streets a waste so that no one goes through them: destruction has overtaken their towns, so that there is no man living in them. |
Translations agree on the main actions described in the verse, particularly regarding God's decisive judgment.
The structure of the verse consists of a main clause followed by several subordinate clauses detailing the consequences of God's action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָבַר
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 — Zephaniah 3:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Judgment on the Nationsgenerated
Zephaniah 3:6 reveals God's decisive action against the nations, emphasizing His sovereignty and the consequences of rebellion. This verse is part of a larger message about God's justice and the fate of those who oppose Him. It serves as a stark reminder of the emptiness that follows divine judgment, as seen in the surrounding verses that describe the righteousness of the LORD and the call for repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 10:1–34 | Woe to those who enact unjust statutes and issue oppressive decrees, |
| 2 | Isaiah 15:1–16 | This is the burden against Moab: Ar in Moab is ruined, destroyed in a night! Kir in Moab is devastated, destroyed in a night! |
| 3 | Isaiah 19:1–25 | This is the burden against Egypt: Behold, the LORD rides on a swift cloud; He is coming to Egypt. The idols of Egypt will tremble before Him, and the hearts of the Egyptians will melt within them. |
| 4 | Isaiah 37:11–13 | Surely you have heard what the kings of Assyria have done to all the other countries, devoting them to destruction. Will you then be spared? |
| 5 | Jeremiah 25:9–11 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הִכְרַ֣תִּי, hikh.Ra.tigenerated
The verb כָּרַת (karath) means to cut off or destroy, and it also carries the connotation of making a covenant. In this context, it signifies God's decisive action in eliminating the nations, demonstrating His authority over them.
This particular form is a perfect tense in the Hiphil stem, indicating a completed action by God. The choice of this verb underscores the finality of His judgment and the establishment of a new order in the absence of these nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I have cut off the nations; their corner towers are destroyed.' This wording is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is הִכְרַ֣תִּי, I have cut off, which governs the structure. It is followed by a series of clauses that describe the consequences of this action.
The Hebrew construction emphasizes God's active role in destruction, with each subsequent phrase detailing the desolation of the nations and their cities, creating a stark image of emptiness and ruin.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הִכְרַ֣תִּי is translated as κατέσπασα, which carries the meaning of having crushed or destroyed. This choice reflects a strong emphasis on the totality of God's judgment.
The Greek translation captures the severity of the action, aligning with the Hebrew intent of complete destruction and abandonment of the nations.
In plain words — the whole versegenerated
Zephaniah 3:6 states that God has decisively destroyed the nations, leaving their cities desolate and empty. This verse illustrates the consequences of rebellion against God and the finality of His judgment.
Frequently Asked Questionsgenerated
It signifies God's decisive action in destroying the nations, indicating that they have been completely eliminated from existence.
The cities are described as desolate to emphasize the emptiness and destruction that follows God's judgment, highlighting the consequences of turning away from Him.
The corner towers represent strength and security; their destruction symbolizes the complete downfall of the nations' power and stability.
This verse illustrates God's justice by showing that He does not allow rebellion to go unpunished, and it serves as a warning to those who oppose Him.
Reflection Questionsgenerated
- In what ways can I recognize God's authority in my life, similar to His judgment over the nations?
- How can I ensure that I am not living in rebellion against God?
- What does it mean for me to experience desolation in my own life, and how can I seek restoration?
- How can I share the message of God's justice and mercy with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have cut off the nations,.... Utterly destroyed them, as the Philistines, Moabites, Ethiopians, and Assyrians, as in the preceding chapters; all which were done before the coming of Christ in the
Read John Gill on Zephaniah 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.
Read Robert Jamieson on Zephaniah 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have cut off the nations; of old the Canaanites, lately the ten tribes, later yet the Assyrians and others, have been cut off for their sins. Their towers; either metaphorically, magistrates and great men, as ; or literally, strong towers built on the angles of walls or palaces. Are desolate; razed and demolished. I made their streets waste; I overthrew their houses, that there were no streets. None passeth by; or none walked through them. Their cities, small or great, capital or not capital, are destroyed; taken, plundered, burnt, and ruined. There is no man; all fled, or slain, or starved, or swept away with pestilence, or carried into captivity, not an inhabitant left in the places.
Read Matthew Poole on Zephaniah 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:6 I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.Ver. 6. I have cut off the nations] And hanged them up in gibbets, as it were, before your eyes, for your admonition, ut ruina maiorum sit cautela minorum, that their destruction might be your instruction; that, seeing your neighbour’ s house on fire, you might look to your own; that, observing others to suffer shipwreck, you might see to your tackling. This is the use God expects we should make of his judgments upon others, Luke 13:3; Luke 13:5; Luke 17:26; Luke 17:29 Matthew 12:13; Matthew…
Read John Trapp on Zephaniah 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) The nations.—Those that were destroyed by the agency of Israel on invading the Promised Land; those also which were cut off by the Assyrians and the other great powers whom God used as His instruments (Isaiah 37:26).
Read Charles John Ellicott on Zephaniah 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I have cut off the nations] Syria, Israel, and those referred to, Isaiah 36:18; Isaiah 36:20. - Newcome.
Read AdamClarke on Zephaniah 3 →
CambridgeThe Cambridge Bible for Schools and Colleges6. Zephaniah 3:6 continues the preceding: Jehovah’s righteous rule is exercised not only in the midst of Israel itself but also among the nations without. His judgments among the nations were also meant for Israel’s instruction, and should have been laid to heart (Zephaniah 3:7). I have cut off the nations] Rather: I have cut off nations. No particular nations are named; history is full of God’s judgments on the peoples for their unrighteousness, the Flood, the overthrow of Sodom, the destruction of Samaria, and the like. I made their streets] have made; the examples or some of them are recent. The term “streets” might mean outplaces, territories. On the language of the verse comp. Jeremiah…
Read Cambridge on Zephaniah 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have cut off the nations - God appeals to His judgments on pagan nations, not on any particular nation, as far as we know; but to past history, whether of those, of whose destruction Israel itself
Read Albert Barnes on Zephaniah 3 →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
“I have cut off the nations; their corner towers are destroyed. I have made their streets deserted with no one to pass through. Their cities are laid waste, with no man, no inhabitant.
I have cut off nations. Their battlements are desolate. I have made their streets waste, so that no one passes by. Their cities are destroyed, so that there is no man, so that there is no inhabitant.
“I have cut off the nations; their corner towers are destroyed. I have made their streets deserted with no one to pass through. Their cities are laid waste, with no man, no inhabitant.
“I destroyed nations; their walled cities are in ruins. I turned their streets into ruins; no one passes through them. Their cities are desolate; no one lives there.
Tyndale line
I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.
I have cut off nations; their battlements are desolate; I have made their streets waste, so that none passeth by; their cities are destroyed, so that there is no man, so that there is no inhabitant.
I have cut off nations, their battlements are desolate; I have made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.
I have cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is no inhabitant.
I haue cut off the nations: their towres are desolate: I haue made their streetes waste, that none shall passe by: their cities are destroyed without man and without inhabitant.
Strictly literal
I have cut off nations: their battlements are desolate; I made their streets waste, that none passeth by; their cities are destroyed, so that there is no man, so that there is no inhabitant.
I have cut off nations, Desolated have been their chief ones, I have laid waste their out-places without any passing by, Destroyed have been their cities, Without man, without inhabitant.
“I have cut off nations, || Desolated have been their chief ones, || I have laid waste their out-places without any passing by, || Destroyed have been their cities, || Without man, without inhabitant.
I have cut off nations; destroyed are their battlements; I have laid in ruins their streets, so that none passeth through; their cities are wasted, without a man, without an inhabitant.
“I have destroyed nations; their fortresses are ruined. I have made their streets ruins, so that no one passes over them. Their cities are destroyed so that there is no man inhabiting them.
From the Latin
I have destroyed the nations, and their towers are beaten down: I have made their ways desert, so that there is none that passeth by: their cities are desolate, there is not a man remaining, nor any inhabitant.
Simplified
I have destroyed nations. Their fortresses are deserted; their streets are empty; their cities are destroyed—there are no survivors, not one.
I have had the nations cut off, their towers are broken down; I have made their streets a waste so that no one goes through them: destruction has overtaken their towns, so that there is no man living in them.
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 and the Septuagint largely agree in their wording, with 11 of the 14 words matching. However, the Septuagint's structure differs, reflecting its own interpretative choices.
The Dead Sea Scrolls show a similar alignment with the Masoretic Text, although the exact words are supplied by an editor, indicating a level of preservation despite the damage.
הִכְרַ֣תִּי גוֹיִ֗ם נָשַׁ֙מּוּ֙ פִּנּוֹתָ֔ם הֶחֱרַ֥בְתִּי חֽוּצוֹתָ֖ם מִבְּלִ֣י עוֹבֵ֑ר נִצְדּ֧וּ עָרֵיהֶ֛ם מִבְּלִי־ אִ֖ישׁ מֵאֵ֥ין יוֹשֵֽׁב׃
11 of the 14 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.
[הכרתי] [גוים] [נשמו] [פנות׳ם] [החרבתי] [חוצות׳ם] [מבלי] [עובר] [נצדו] [ערי׳הם] [מבלי] [איש] [מאין] [יושב]
nothing on the leather here — 14 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 Zephaniah 3:6
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.
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-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
שָׁמֵם (shamem) is a Hebrew verb meaning to be desolated or appalled. It is built from a primitive root and encompasses a range of meanings including to stun, devastate, and cause horror. The verb appears in various forms, such as Qal, Niphal, and Hiphil, indicating different nuances like being made desolate or causing desolation.
[שָׁמֵם] vb. be desolated, appalled
Qal
be desolated
be appalled, awestruck
Niph.
be desolated
be appalled
Pō‛.
I sat appalled
transit. appalling, causing horror
Hiph.
devastate, ravage
appal
inwardly trans., shewing horror
Hoph. all the days of (its) being desolate
Hithpō‛.
be appalled, astounded
cause oneself desolation, ruin
base
H8074 [שָׁמֵם] be desolated, appalled
8074 shamem shaw-mame'
a primitive root; to stun (or intransitively, grow numb),
i.e. devastate or (figuratively) stupefy (both usually in a
passive sense):--make amazed, be astonied, (be an)
astonish(-ment), (be, bring into, unto, lay, lie, make)
desolate(-ion, places), be destitute, destroy (self), (lay,
lie, make) waste, wonder.
שָׁמֵם (sha.mem) — be desolate: destroyed.
: destroyed/deserted
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
1b1) to be desolated, be made desolate
1b2) to be appalled
1c) (Polel)
1c1) to be stunned
1c2) appalling, causing horror (participle)
1c2a) horror-causer, appaller (subst)
1d) (Hiphil)
1d1) to devastate, ravage, make desolated
1d2) to appal, show horror
1e) (Hophal) to lay desolate, be desolated
1f) (Hithpolel)
1f1) to cause to be desolate
1f2) to be appalled, be astounded
1f3) to cause oneself desolation, cause oneself ruin
שָׁמֵם (sha.mem) — be desolate: appalled.
: appalled
1) to be desolate, be appalled, stun, stupefy
1a) (Qal)
1a1) to be desolated, be deflowered, be deserted, be appalled
1a2) to be appalled, be awestruck
1b) (Niphal)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
des'-o-lat (very frequently in the Old Testament for shamem, and its derivatives; less frequently, charebh, and its derivatives, and other words. In the New Testament it stands for eremos (Mt 23:38; Ac 1:20; Ga 4:27) eremoo (Re 17:16), and monoo (1Ti 5:5)): From Latin de, intens., solus, alone. Several shades of meaning can be distinguished:
(1) Its primary sense is "left lonely," "forlorn," e. g. Ps 25:16, "Have mercy upon me; for I am desolate" (Hebrew yachidh, "alone"); 1Ti 5:5, "she that is a widow indeed, and…
פִּנָּה (pinnah) means 'corner' and can refer to the corner of square objects or figuratively to a chief or chieftain. It is derived from a related word meaning 'to turn.' The entries indicate its use in contexts like a bulwark or pinnacle, but do not provide specific verse references.
פִּנָּה 28 n.f. corner
base
H6438 פִּנָּה corner
6438 pinnah pin-naw'
feminine of 6434; an angle; by implication, a pinnacle;
figuratively, a chieftain:--bulwark, chief, corner, stay,
tower.
see HEBREW for 06434
פִּנָּה (pin.nah) — Corner (Gate).
This name means corner, to turn, to turn back
פִּנָּה (pin.nah) — corner.
1) corner
1a) corner (of square objects)
1b) corner (of ruler or chief-fig.)
Also means: pen (פֵּן "Corner" H6434)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
חָרֵב (charab) is a Hebrew verb with meanings related to dryness and destruction. It can refer to being dry or dried up, as well as to making something waste or desolate. Additionally, it can mean to attack or slay. The entries indicate a range of uses, from physical desiccation to metaphorical desolation, but do not present any significant disagreement among lexicons.
[חָרֵב] vb. be dry, dried up
Qal be dry, dried up
Pu. of fresh bow-strings
Hiph. of י׳ drying up rivers
base
[חָרֵב] be waste, desolate
Qal be waste, desolate
Niph. as adj., desolate city
Hiph. lay waste, make desolate
Hoph. she is laid waste
base
[חָרַב] vb. (Aram. and rare) attack, smite down
Qal attack
Niph. the kings have attacked one another, fought together
Hoph. 2 K 3:23
base
H2717a חָרֵב be dry, dried up H2717b חָרֵב be waste, desolate H2717c חָרַב attack, smite down
2717 charab khaw-rab'
or chareb {khaw-rabe'}; a primitive root; to parch (through
drought) i.e. (by analogy,) to desolate, destroy, kill:--
decay, (be) desolate, destroy(-er), (be) dry (up), slay, X
surely, (lay, lie, make) waste.
חָרֵב (cha.rev) — to dry.
1) to be dry, be dried up
1a) (Qal) to be dried, be dried up
1b) (Pual) to be dried
1c) (Hiphil) to dry up
1d) (Hophal) to be dried up
חָרֵב (cha.rev) — to destroy.
1) to be waste, lay waste, make desolate, be desolate, be in ruins
1a) (Qal) to be waste, be desolate
1b) (Niphal)
1b1) to be made desolate
1b2) desolate (participle)
1c) (Hiphil) to lay waste, make desolate
1d) (Hophal) to be laid waste
Aramaic equivalent: cha.rav (חֲרַב "be wasted" H2718)
חָרַב (cha.rav) — to slay.
to attack, smite down, slay, fight
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
des'-o-lat (very frequently in the Old Testament for shamem, and its derivatives; less frequently, charebh, and its derivatives, and other words. In the New Testament it stands for eremos (Mt 23:38; Ac 1:20; Ga 4:27) eremoo (Re 17:16), and monoo (1Ti 5:5)): From Latin de, intens., solus, alone. Several shades of meaning can be distinguished:
(1) Its primary sense is "left lonely," "forlorn," e. g. Ps 25:16, "Have mercy upon me; for I am desolate" (Hebrew yachidh, "alone"); 1Ti 5:5, "she that is a widow indeed, and…
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I, 470, for examples) is the King James Version rendering of the dative emauto of 1Co 4:4 (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.
By
In the expression “by myself” (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, “against myself.”
צָדָה (tsadah) is a Hebrew verb that encompasses the meanings of lying in wait, ambushing, and laying waste. It is derived from a primitive root suggesting both chasing and desolation. The entries indicate its use in contexts of destruction or hunting, with a specific mention of its Niphal form in Zephaniah 3:6.
ref
H6658a צָדָה lie in wait H6658b צָדָה lay waste
6658 tsadah tsaw-daw'
a primitive root; to chase; by implication, to
desolate:--destroy, hunt, lie in wait.
צָדָה (tsa.dah) — to ambush.
(Qal) to lie in wait
צָדָה (tsa.dah) — to waste.
1) to lay waste
1a) (Niphal) to be laid waste
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
