Job 6:9 — Word Study
WLCוְיֹאֵ֣ל אֱ֭לוֹהַּ וִֽידַכְּאֵ֑נִי יַתֵּ֥ר יָ֝ד֗וֹ וִֽיבַצְּעֵֽנִי׃
BSAthat Godʼĕlôwahh [Eloah, the one true God] would be willingyâʼal▸ [to undertake, to agree] to crush medâkâʼ▸ [bruise, utterly destroy] to unleashnâthar▸ [let loose, set free] His handyâd [an open hand; strength, a side or share] and cut me offbâtsaʻ▸ [stop, bring to an end, destroy]
| Greek | English | Parsing |
|---|---|---|
| וְיֹאֵ֣ל | and may he be willing | Conjunction, verb hiphil jussive third person masculine singular |
| אֱ֭לוֹהַּ | God | Noun common, masculine singular absolute |
| וִֽידַכְּאֵ֑נִי | and may he crush me | Conjunction, verb piel third person masculine singular, suffix |
| יַתֵּ֥ר | may he loosen | Verb, Hiphil, jussive third person masculine singular |
| יָ֝ד֗וֹ | hand his | Noun common both singular construct, suffix |
| וִֽיבַצְּעֵֽנִי׃ | and may he cut off me | Conjunction, verb piel third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that God would be willing to crush me, to unleash His hand and cut me off! |
| KJV | Even that it would please God to destroy me; that he would let loose his hand, and cut me off! |
| ASV | Even that it would please God to crush me; That he would let loose his hand, and cut me off! |
| YLT | That God would please — and bruise me, Loose His hand and cut me off! |
| WEB | even that it would please God to crush me; that he would let loose his hand, and cut me off! |
| BBE | If only he would be pleased to put an end to me; and would let loose his hand, so that I might be cut off! |
Translations agree on the essence of Job's plea for God's willingness to act.
The structure features one main clause with three subordinate phrases detailing Job's desires.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbנָתַר
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 — Job 6:9
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 — Job's Lamentgenerated
Job 6:9 captures Job's desperate wish that God would be willing to crush him, reflecting his profound anguish and despair. In this passage, Job articulates his suffering and the desire for an end to his pain, paralleling his earlier expressions of hopelessness in Job 3:20-22. His lamentation continues in subsequent verses, where he grapples with the meaning of his afflictions and the silence of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:20–22 | Why is light given to the miserable, and life to the bitter of soul, |
| 2 | Job 7:15–16 | so that I would prefer strangling and death over my life in this body. |
| 3 | Job 14:13 | If only You would hide me in Sheol and conceal me until Your anger has passed! If only You would appoint a time for me and then remember me! |
| 4 | Numbers 11:14–15 | I cannot carry all these people by myself; it is too burdensome for me. |
| 5 | 1 Kings 19:4 | while he himself traveled on a day’s journey into the wilderness. He sat down under a broom tree and prayed that he might die. “I have had enough, LORD,” he said. “Take my life, for I am no better than my fathers.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָאַל, ve.yo.'Elgenerated
The verb יָאַל (ya'al) is in the Hiphil form, indicating a willingness or agreement to undertake an action. It conveys Job's plea for God to show willingness to act in his dire situation.
This word emphasizes the voluntary nature of God's action, as Job seeks not just any action, but a specific willingness from God to crush him, highlighting the depth of his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as would be willing, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb יֹאֵ֣ל governs the entire verse, with multiple phrases hanging off it: a noun phrase indicating the subject, and additional clauses detailing Job's desire for God's actions. This structure underscores the urgency of Job's plea.
The arrangement of clauses shows Job's emotional state, with the main verb at the forefront, emphasizing his direct appeal to God.
Septuagint Backgroundgenerated
The Septuagint translates יָאַל as ἀρχάμενος, which conveys a sense of beginning or undertaking. This choice reflects an interpretation that emphasizes the initiation of action by God in response to Job's plea.
This rendering can suggest a broader understanding of God's willingness to engage with Job's suffering, framing it within the context of divine action.
In plain words — the whole versegenerated
Job 6:9 shows Job pleading with God to crush him, reflecting his deep pain and desire for an end to his suffering. He calls for God's hand to act decisively against him, revealing his anguish and longing for relief.
Frequently Asked Questionsgenerated
Job expresses a wish for God to decisively end his suffering, indicating the depth of his despair.
In the Bible, God's hand symbolizes power and action, and Job seeks that divine intervention.
Job's plea highlights his struggle with suffering and his desire for understanding and relief from his pain.
This verse encapsulates Job's anguish and his search for answers amidst his trials, a central theme in the book of Job.
Reflection Questionsgenerated
- In what ways have I felt overwhelmed by my circumstances, similar to Job?
- How can I express my struggles to God in a way that invites His intervention?
- What does it mean for me to seek God's willingness in my life?
- How can I find comfort in God's presence during my own times of suffering?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on Job's suffering and the divine response to human anguish.
That He That hath begun would bruise me! For very often the Lord begins to work in us the bruising of our vicious habits, but when the mind is lifted up at the very first step of its progress,Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEven that it would please God to destroy me,.... Not with an everlasting destruction of body and soul; for destruction from the Almighty was a terror to him, Job 31:23; but with the destruction of
Read John Gill on Job 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven that it would please God to destroy me; that he would let loose his hand, and cut me off! Destroy - literally, grind or crush (Isaiah 3:15). Let loose his hand.
Read Robert Jamieson on Job 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo destroy me; to end my days and calamities together. That he would let loose his hand; which is now as it were bound up or restrained from giving me that deadly blow which I desire. Oh that he would restrain himself and his hand no longer, but let it fall upon me with all its might, so as to cut me off as it follows.
Read Matthew Poole on Job 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:9 Even that it would please God to destroy me; that he would let loose his hand, and cut me off!Ver. 9. That it would please God to destroy me] That is, to despatch me out of this world, and send me to a better. A dissolution would be far more acceptable to Job than that restitution which Eliphaz seemed to promise him, Job 5:24. It is as if Job should say, Take you the world among you, since you like it so well; I have more than enough of it; I am neither fond of life, nor afraid of death, but the clean contrary; I had rather die than dine, and crave no greater favour than to have more weight laid upon me that I may die out of hand. Feri, Domine, feri; nam a peccatis absolutus sum, as…
Read John Trapp on Job 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Even that it would please God . . .—The sequence of thought in these verses is obscure and uncertain. The speaker may mean that, notwithstanding all that might befall him, his consolation would still be that he had never denied the words of the Holy One. The words “I would harden myself in sorrow” are the most doubtful, not occurring elsewhere in Scripture. Some render the two clauses, “I would exult, or rejoice, in pain that spareth not;” but “Let him not spare,” or “Though he spare not,” seems preferable. Others render, “Though I burn in sorrow.”
Read Charles John Ellicott on Job 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Let loose his hand] A metaphor taken from an archer drawing his arrow to the head, and then loosing his hold, that the arrow may fly to the mark. See on Job 6:4.
Read AdamClarke on Job 6 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 6:1-13. Job defends the violence of his complaints and his despair Eliphaz had made no reference directly to sin on Job’s part; but he drew dark pictures of the evilness of human nature before the eye of his friend, and for his advantage. Job shews a dislike to touch this point. His dislike is that of a man conscious of his innocence, and who can hardly believe that his friends seriously mean what their indirect allusions seem to imply. Hence he attaches his reply to what Eliphaz had openly expressed, namely, his wonder at the despair of Job and his blameable impatience. The idea of his having sinned he touches only in passing and with strong repudiation of it (ch. Job 6:28-30).…
Read Cambridge on Job 6 →Albert Barnes1798–1870Barnes' Notes on the BibleEven that it would please God to destroy me - To put me to death, and to release me from my sorrows; compare Job 3:20-21.
Read Albert Barnes on Job 6 →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
that God would be willing to crush me, to unleash His hand and cut me off!
even that it would please God to crush me; that he would let loose his hand, and cut me off!
that God would be willing to crush me, to unleash His hand and cut me off!
And that God would be willing to crush me, that he would let loose his hand and kill me.
Tyndale line
Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
Even that it would please God to crush me; That he would let loose his hand, and cut me off!
Even that it would please God to crush me; that he would let loose his hand, and cut me off!
Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
That is, that God would destroy me: that he would let his hand go, and cut me off.
Strictly literal
And that it would please God to crush me, that he would let loose his hand and cut me off!
That God would please — and bruise me, Loose His hand and cut me off!
That God would please—and bruise me, || Loose His hand and cut me off!
Yea, that it would please God that he might crush me: that he would let loose his hand, and make an end of me!
that it would please God to crush me once, that he would let loose his hand and cut me off from this life!
From the Latin
And that he that hath begun may destroy me, that he may let loose his hand, and cut me off?
Simplified
that God would be willing to crush me to death, that he would just let me die!
If only he would be pleased to put an end to me; and would let loose his hand, so that I might be cut 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 and the Septuagint largely agree in this verse, with four out of six words matched. The Septuagint's word order and articles differ, but the core message remains consistent across both texts.
וְיֹאֵ֣ל אֱ֭לוֹהַּ וִֽידַכְּאֵ֑נִי יַתֵּ֥ר יָ֝ד֗וֹ וִֽיבַצְּעֵֽנִי׃
4 of the 6 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.
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 Job 6:9
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.
יָאַל (ya'al) is a Hebrew verb primarily found in the Hiphil form, meaning to show willingness or to undertake something. It conveys a sense of agreement, determination, and the act of beginning or accepting an invitation. The entries suggest a focus on voluntary action and mental assent, but do not provide specific verse references.
[יָאַל] vb. only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)
base
H2974 יָאַל only Hiph. shew willingness, be pleased, determine, undertake to do anything (and do it)
2974 ya'al yaw-al'
a primitive root (probably rather the same as 2973 through
the idea of mental weakness); properly, to yield, especially
assent; hence (pos.) to undertake as an act of
volition:--assay, begin, be content, please, take upon, X
willingly, would.
see HEBREW for 02973
יָאַל (ya.al) — be willing.
1) to begin, make a beginning, show willingness, undertake to do, be pleased, be determined
1a) (Hiphil)
1a1) to agree to, show willingness, acquiesce, accept an invitation, be willing
1a2) to undertake
1a3) to resolve, be pleased, be determined
Conj | V-Hiphil-Juss-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
Conj | V-Piel-Imperf-3ms | Suff — Conjunction · verb piel third person masculine singular · suffixHC/Vpu3ms/Sp1bs
נָתַר (nathar) is a Hebrew verb with meanings related to movement and freedom. It can signify to spring up, leap, or start, as well as to loosen, unbind, or set free. The word appears in various forms, including Qal, Piel, and Hiphil, indicating different nuances of action. Notably, it has an Aramaic equivalent, נְתַר.
[נָתַר] vb. spring or start up
Qal yea, it (the heart) starts up from its place
Pi. to leap with them (i.e. its legs) upon the earth
Hiph. he (י׳) looked, and made nations start up.
base
[נָתַר] vb. be free, loose;—Hiph.
unfasten, loosen
set free, unbind
base
H5425a נָתַר spring or start up H5425b נָתַר be free, loose;—Hiph. . unfasten, loosen
. set free, unbind
5425 nathar naw-thar'
a primitive root; to jump, i.e. be violently agitated;
causatively, to terrify, shake off, untie:--drive asunder,
leap, (let) loose, X make, move, undo.
נָתַר (na.tar) — to start.
1) to start up, tremble, shake, spring up
1a) (Qal) to start up
1b) (Piel) to leap
1c) (Hiphil) to cause to start up
נָתַר (na.tar) — to free.
1) to loose, let loose, undo, be free, be loose
1a) (Hiphil)
1a1) to unfasten, loosen
1a2) to set free, unbind
Aramaic equivalent: ne.tar (נְתַר "to strip" H5426)
V-Hiphil-Juss-3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
Conj | V-Piel-Imperf-3ms | Suff — Conjunction · verb piel third person masculine singular · suffixHC/Vpu3ms/Sp1bs