Isaiah 48:9 — Word Study
WLCלְמַ֤עַן שְׁמִי֙ אַאֲרִ֣יךְ אַפִּ֔י וּתְהִלָּתִ֖י אֶחֱטָם־ לָ֑ךְ לְבִלְתִּ֖י הַכְרִיתֶֽךָ׃
BSAFor the sakemaʻan of My nameshêm [My identity, honor, and character] I will delayʼârak▸ [prolong, put off] My wrathʼaph [anger] for the sake of My praisetᵉhillâh [a song of praise] I will restrain itchâṭam△▸ [hold back, stop] so that you will notbiltîy be cut offkârath [destroyed, severed from covenant]
| Greek | English | Parsing |
|---|---|---|
| לְמַ֤עַן | for [the] sake of | Particle |
| שְׁמִי֙ | name my | Noun common masculine singular construct, suffix |
| אַאֲרִ֣יךְ | I will make long | Verb, Hiphil, imperfect first person common singular |
| אַפִּ֔י | anger my | Noun common masculine singular construct, suffix |
| וּתְהִלָּתִ֖י | and praise my | Conjunction, noun common feminine singular construct, suffix |
| אֶחֱטָם־ | I will restrain myself | Verb, Qal, imperfect first person common singular |
| לָ֑ךְ | to you | Preposition, suffix |
| לְבִלְתִּ֖י | to not | Preposition, noun common both singular absolute |
| הַכְרִיתֶֽךָ׃ | to cut off you | Verb hiphil infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off. |
| KJV | ¶ For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. |
| ASV | For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. |
| YLT | For My name's sake I defer Mine anger, And My praise I restrain for thee, So as not to cut thee off. |
| WEB | For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off. |
| BBE | Because of my name I will put away my wrath, and for my praise I will keep myself from cutting you off. |
Where they part company is in the wording of אֶחֱטָם — see How Translations Differ.
The sentence is structured around a main clause with a purpose and consequence, showing the relationship between God's actions and His motivations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָרַךְ
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 — Isaiah 48:9
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 — God's Assurance of Mercygenerated
Isaiah 48:9 reveals God's commitment to delay His anger for the sake of His name and praise. This verse is part of a larger discourse where God reminds Israel of their unfaithfulness and His enduring mercy. The surrounding verses emphasize God's character and His unwillingness to abandon His people, despite their rebellion, as seen in Isaiah 48:8 and Isaiah 48:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 48:11 | For My own sake, My very own sake, I will act; for how can I let Myself be defamed? I will not yield My glory to another. |
| 2 | Isaiah 37:35 | ‘I will defend this city and save it for My own sake and for the sake of My servant David.’” |
| 3 | Isaiah 43:25 | I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more. |
| 4 | Joshua 7:9 | When the Canaanites and all who live in the land hear about this, they will surround us and wipe out our name from the earth. Then what will You do for Your great name?” |
| 5 | 1 Samuel 12:22 | Indeed, for the sake of His great name, the LORD will not abandon His people, because He was pleased to make you His own. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שְׁמִי֙, she.Migenerated
The word שֵׁם (shem) means 'name' and signifies a person's identity, honor, and character. In this context, it refers specifically to God's name, which embodies His authority and reputation. The parsing as a noun in the construct form with a suffix indicates possession, emphasizing that it is God's name that is at stake.
This concept of name is crucial in the Bible, as it reflects not just a label but the essence of who God is. The significance of God's name is highlighted throughout Scripture, where it often represents His covenantal relationship with His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb of the verse is אַאֲרִ֣יךְ, I will delay, which governs the entire structure. This verb is followed by two phrases: a prepositional phrase indicating the purpose of the delay and a second clause explaining the consequence of this action.
The syntax indicates that God's actions are motivated by His name and praise, showcasing a complex relationship between His character and His dealings with His people.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἕνεκεν to translate לְמַ֤עַן, which conveys a similar meaning of purpose or reason. This choice emphasizes the intentionality behind God's actions.
The LXX reflects a broader understanding of God's character, suggesting that His motivations are deeply tied to His honor and reputation among the nations.
In plain words — the whole versegenerated
Isaiah 48:9 tells us that God will delay His anger for the sake of His name and praise, ensuring that His people will not be cut off. This verse emphasizes God's mercy and His commitment to uphold His reputation, even in the face of Israel's unfaithfulness.
Frequently Asked Questionsgenerated
It signifies God's mercy and patience, choosing not to act in anger immediately, but rather to provide an opportunity for repentance.
God's name represents His identity and character, and He is concerned about how His actions reflect on His honor and reputation.
God's praise reflects His greatness and the acknowledgment of His deeds, which are integral to His relationship with His people.
It highlights God's commitment to His covenant people, showing that despite their shortcomings, He remains faithful to His promises.
Reflection Questionsgenerated
- In what ways have I experienced God's mercy in my life?
- How can I better understand the significance of God's name and character?
- What does it mean for me to uphold God's honor in my actions?
- How can I respond to God's patience and mercy in my daily life?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss God's mercy and the significance of His name. Quotations from Origen, Jerome, and Cyril illustrate their interpretations and theological insights.
But we say that God brings fire on the world, not like a cook [pace Celsus] but like a God who is the benefactor of those who stand in need of the discipline of force.Early Church Fathers on Isaiah 48 →
“I will not give my glory to another.” This means that the idols should not be thought to oppress the people of God. Or indeed when [Isaiah] says, “I will not give to another [Christ],” he shows that he has already given it to another.Early Church Fathers on Isaiah 48 →
It is a work that is necessary, and it is the fruit of admirable foresight to avoid these things that are announced and not to wait for the end of the unhappy times but to stand outside of all wrath and judgment.… “I have restrained my…Early Church Fathers on Isaiah 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 48:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my name's sake will I defer mine anger,.... From age to age, for those sins which had been committed, and continued in ever since they were a people.
Read John Gill on Isaiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. For my name's sake will I ... refrain for thee - literally, will I muzzle or curb mine anger.
Read Robert Jamieson on Isaiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor my name’ s sake will I defer mine anger: and although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict; yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, be it known to thee, but merely for my own sake, and for the vindication of my name and glory, as it follows, . For my praise; that I may be praised and magnified for my power, faithfulness, and goodness, and other perfections. Will I refrain, to wit, mine anger; which is easily understood out of the foregoing clause.
Read Matthew Poole on Isaiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 48:9 For my name’ s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Ver. 9. For my name’ s sake will I defer mine anger.] Heb., Prolong it. Here he setteth forth the cause of his patience toward so perverse a people, viz., the sole respect to his own glory, whereof he is so tender, and so loath to be a loser in. Propter me faciam. And for my praise.] The praise of my might and mercy. That I cut thee not off.] Which I would do, "were it not that I feared the wrath of the enemy, lest thine adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this."
Read John Trapp on Isaiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) For my name’s sake . . .—The thought is two-fold, in answer to the implied question why Jehovah had not punished so guilty a people: (1) after the manner of men, that had He destroyed His chosen people, the nations of the world would have thought Him changeable and capricious; (2) taking “name” as the symbol of character, that He might assert His own everlasting righteousness and love, as willing to save rather than destroy.
Read Charles John Ellicott on Isaiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. And for my praise - "And for the sake of my praise"] I read ולמען תהלתי ulemaan tehillathi. The word למען lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isaiah 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.
Read AdamClarke on Isaiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges1–11. These verses present some peculiar features, both of thought and style, which have been felt by scholars representing widely diverging critical tendencies. The severe judgement on the people goes beyond anything else in the prophecy; and, as has been pointed seems to breathe the spirit of Ezekiel rather than of the second Isaiah. Israel is addressed as a nation of hypocrites, of apostates, and of persistent idolaters. Then the argument of the passage as a whole is very remarkable. The “former things” (i.e. the events that have just taken place) were announced long beforehand, lest Israel should be led to ascribe them to some false god (Isaiah 48:3-6 a); but the “new things” (the…
Read Cambridge on Isaiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleFor my name’s sake - (See the notes at Isaiah 43:25; compare Isaiah 66:5). It is possible that the design of this verse may be, to answer an objection.
Read Albert Barnes on Isaiah 48 →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
For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off.
For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off.
For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off.
For the sake of my reputation I hold back my anger; for the sake of my prestige I restrain myself from destroying you.
Tyndale line
¶ For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
For my name's sake will I defer my anger, and for my praise will I refrain for thee, that I cut thee not off.
For my Names sake will I defer my wrath, and for my praise will I refraine it from thee, that I cut thee not off.
Strictly literal
For my name's sake I will defer mine anger, and [for] my praise will I refrain as to thee, that I cut thee not off.
For My name's sake I defer Mine anger, And My praise I restrain for thee, So as not to cut thee off.
I defer My anger for My Name’s sake, || And [for] My praise I restrain for you, || So as not to cut you off.
For the sake of my name will I defer my anger, and because of my praise will I restrain it toward thee, so that I may not cut thee off.
For the sake of my name I will defer my anger, and for my honor I will hold back from destroying you.
From the Latin
For my name’s sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish.
Simplified
But because of my nature I am delaying my punishment; and because of my reputation, I'm not going to destroy you.
Because of my name I will put away my wrath, and for my praise I will keep myself from cutting you off.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 8 of the 9 words directly. The Dead Sea Scrolls also provide strong evidence, with 1Qisaa preserving the verse closely, while 4Q58 shows some restoration but maintains the core message.
לְמַ֤עַן שְׁמִי֙ אַאֲרִ֣יךְ אַפִּ֔י וּתְהִלָּתִ֖י אֶחֱטָם־ לָ֑ךְ לְבִלְתִּ֖י הַכְרִיתֶֽךָ׃
8 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.
למען שמ׳י אאריך אפ׳י ותהלת׳י אחטום ל׳כה לבלתי הכרית׳כה
9 words on the leather.
למען [שמ׳י] [אאריך] [אפ׳י] ותהלת׳י אחטם [ל׳ך] [לבלתי] הכרית׳ך
1 word on the leather — 3 partly restored, 5 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 Isaiah 48:9
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.
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
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…
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָרַךְ (arak) is a Hebrew verb meaning to be long or to prolong, often in relation to time. It can denote both a literal and figurative sense of lengthening, such as prolonging days or making tent cords longer. The entries indicate that it is primarily used in the Qal and Hiphil stems, with a focus on duration and continuation.
[אָרַךְ, אָרֵךְ] vb. be long, almost alw. of time
Qal be long
Hiph.
trans. prolong
intrans. grow long, continue long
base
H748 [אָרַךְ, אָרֵךְ] be long, almost alw. of time .be long
. . trans. prolong
. intrans. grow long, continue long
748 'arak aw-rak'
a primitive root; to be (causative, make) long (literally or
figuratively):--defer, draw out, lengthen, (be, become, make,
pro-)long, + (out-, over-)live, tarry (long).
אָרַךְ (a.rakh) — to prolong.
1) to be long, prolong
1a) (Qal) to be long
1b) (Hiphil)
1b1) to prolong (days)
1b2) to make long (tent cords)
1b3) to grow long, continue long
Aramaic equivalent: a.rakh (אֲרִיךְ "be proper" H0749)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word תְּהִלָּה (*tehillah*) means praise, specifically in the form of a song or hymn. It encompasses acts of adoration and thanksgiving directed towards God, as well as general public praise and the qualities of God that warrant such praise. The word is derived from a root meaning to laud.
תְּהִלָּה n.f. praise, song of praise
praise, adoration, thanksgiving, paid to י׳
the act of general, public, praise
praise-song, as title
qualities, deeds, etc., of י׳, demanding praise
renown, fame, glory
base
H8416 תְּהִלָּה praise, song of praise . praise, adoration, thanksgiving, paid to י׳
. the act of general, public, praise
. praise-song, as title
. qualities, deeds, etc., of י׳, demanding praise
. renown, fame, glory
8416 thillah teh-hil-law'
from 1984; laudation; specifically (concretely) a
hymn:--praise.
see HEBREW for 01984
תְּהִלָּה (te.hil.lah) — praise.
1) praise, song or hymn of praise
1a) praise, adoration, thanksgiving (paid to God)
1b) act of general or public praise
1c) praise-song (as title)
1d) praise (demanded by qualities or deeds or attributes of God)
1e) renown, fame, glory
1e1) of Damascus, God
1e2) object of praise, possessor of renown (fig)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
חָטַם (chatam) is a primitive root meaning to hold in or restrain. It covers the idea of stopping or refraining, particularly in the context of self-restraint. The entries consistently emphasize this notion without significant disagreement.
חָטַם vb. hold in, restrain
base
H2413 חָטַם hold in, restrain
2413 chatam khaw-tam'
a primitive root; to stop:--refrain.
חָטַם (cha.tam) — to restrain.
1) to hold in, restrain
1a) (Qal) to restrain (oneself)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
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-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp2ms