Proverbs 23:18 — Word Study
WLCכִּ֭י אִם־ יֵ֣שׁ אַחֲרִ֑ית וְ֝תִקְוָתְךָ֗ לֹ֣א תִכָּרֵֽת׃
BSAForkîy surelyʼim [without doubt, certainly] there isyêsh a futureʼachărîyth [end, posterity, what comes after] and your hopetiqvâh [expectation, cord of expectancy] will notlôʼ be cut offkârath▸ [destroyed, severed, brought to an end]
| Greek | English | Parsing |
|---|---|---|
| כִּ֭י | that | Particle |
| אִם־ | except | Particle |
| יֵ֣שׁ | there | Part |
| אַחֲרִ֑ית | [is] a future | Noun common, feminine singular absolute |
| וְ֝תִקְוָתְךָ֗ | and hope your | Conjunction, noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תִכָּרֵֽת׃ | it will be cut off | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For surely there is a future, and your hope will not be cut off. |
| KJV | For surely there is an end; and thine expectation shall not be cut off. |
| ASV | For surely there is a reward; And thy hope shall not be cut off. |
| YLT | For, is there a posterity? Then thy hope is not cut off. |
| WEB | Indeed surely there is a future hope, and your hope will not be cut off. |
| BBE | For without doubt there is a future, and your hope will not be cut off. |
Where they part company is אַחֲרִית — see How Translations Differ.
The sentence presents a clear assertion followed by a supportive statement about hope, structured to emphasize the certainty of the future.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַחֲרִית
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 — Proverbs 23:18
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 — Wisdom and Hopegenerated
Proverbs 23:18 emphasizes the importance of hope and the certainty of a future, encouraging the reader to remain steadfast in faith despite present challenges. This verse is part of a larger discourse on wisdom, contrasting the fate of the righteous with that of the wicked, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:37 | Consider the blameless and observe the upright, for posterity awaits the man of peace. |
| 2 | Jeremiah 29:11 | For I know the plans I have for you, declares the LORD, plans to prosper you and not to harm you, to give you a future and a hope. |
| 3 | Luke 16:25 | But Abraham answered, ‘Child, remember that during your lifetime you received your good things, while Lazarus received bad things. But now he is comforted here, while you are in agony. |
| 4 | Romans 6:21–22 | What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. |
| 5 | Proverbs 24:14 | Know therefore that wisdom is sweet to your soul. If you find it, there is a future for you, and your hope will never be cut off. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אַחֲרִית, 'a.cha.Ritgenerated
The noun אַחֲרִית ('a.cha.Rit) means 'end' or 'future' and encompasses concepts of what comes after, posterity, and the final outcome of events. It is derived from a root meaning 'to be behind', indicating a sense of what follows in time.
In this verse, it assures the reader that there is a future, suggesting hope and continuity beyond present circumstances. The parsing as a feminine singular noun indicates it refers to a specific future or outcome that is certain.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb יֵ֣שׁ, there is, with a noun phrase אַחֲרִית as the subject. The structure shows a straightforward assertion of existence, followed by a conjunction phrase that introduces the hope aspect.
The sentence flows logically, establishing the certainty of the future before addressing the hope that will not be cut off, creating a clear connection between the two ideas.
Septuagint Backgroundgenerated
The Septuagint translates אַחֲרִית with ἔκγονα, which refers to offspring or descendants, suggesting a focus on what comes after in a generational sense. This choice may imply a broader understanding of future hope, extending beyond immediate circumstances.
The use of ἔσται for יֵ֣שׁ emphasizes certainty in existence, aligning with the Hebrew assertion of future presence.
In plain words — the whole versegenerated
Proverbs 23:18 tells us that there is a future, and our hope will not be lost. This verse encourages us to remain hopeful and trust that good things are ahead, even when times are tough.
Frequently Asked Questionsgenerated
It means that despite current difficulties, there is a promise of better times ahead, encouraging perseverance and faith.
It reassures us that our expectations and desires for the future are valid and will not be destroyed, providing motivation to keep moving forward.
Hope is essential as it gives us the strength to endure challenges and the belief that positive outcomes are possible.
We can cultivate hope through faith, positive thinking, and by remembering past experiences where hope led to positive outcomes.
Reflection Questionsgenerated
- What are some specific hopes I have for the future, and how can I nurture them?
- In what ways have I seen hope play a role in overcoming challenges in my life?
- How can I encourage others to maintain hope during difficult times?
- What actions can I take to align my present choices with my future hopes?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor surely there is an end,.... Both of the prosperity of the wicked, which is but for a short time; and of the afflictions of the righteous, which are but as it were for a moment; and therefore
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor surely there is an end; and thine expectation shall not be cut off. For surely there is an end - there is coming the wished-for end, the reward of piety (Proverbs 24:14; Proverbs 24:20; Psalms 37:37; contrast Proverbs 5:4).
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn end; an expected and happy end for such as fear God, which was required, . Or, a reward, as this Hebrew word is rendered, . Thine expectation shall not be cut off; thou shalt certainly enjoy that good which thou expectest, as the wicked shall lose that happiness which they enjoy.
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:18 For surely there is an end; and thine expectation shall not be cut off.Ver. 18. For surely there is an end,] viz., Of their pomp and prosperity. Dum faenea quadam felicitate temporaliter floreant, as Augustine hath it: while as grass they flourish, and then deflourish. And thine expectation shall not be cut off.] As the wicked shall. Cheer up, therefore, and do not despond: Flebile principium melior fortuna sequetur, as Queen Elizabeth was wont to say, while she was yet a prisoner, Then she envied the milkmaid that sang so merrily. But if she had known what a glorious reign she should have for four-and-forty years, she would not have envied her. Aug., Ephesians 120.
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) An end, which shall be peace (Psalms 37:37), corresponding to the “manifestation of the sons of God “(Romans 8:19), when we shall be “like” God (1 John 3:2).
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Surely there is an end] יש אחרית yesh acharith, there is another life; "and thy expectation" of the enjoyment of a blessed immortality "shall not be cut off." The Old MS. Bible reads thus: For thou schalt hav hop in the last: and thin abiiding schal not ben taken awei. "For the ende is not yet come; and thy pacient abydinge shal not be in vayne." - COVERDALE.
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges18. an end] See Proverbs 24:14; Proverbs 24:20; in both which places A.V. renders the same Heb. word, reward, as it does here in the margin, and as R.V. does in all three places in the text. It is perhaps better to retain in all these places the significant literal rendering, a future, a hereafter: “or, sequel, or, future, Heb. latter end,” R.V. marg. here. “You will scarcely fail,” writes Maurer, “to recognise here a sure hope of immortality; seeing that many unrighteous men prosper and righteous men are miserable, even to the end of their earthly lives.” Psalms 73. is a sermon on this text. The LXX. however, render ἔκγονα here, and the same Heb. word ἐγκαταλείμματα, Psalms 37. (36. in…
Read Cambridge on Proverbs 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Surely there is an end — This translation is not entirely satisfactory; for, although àçøéú, (ahharith,) does sometimes mean an end or termination, as that which comes after or last, yet it has
Read Daniel Denison Whedon on Proverbs 23 →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 surely there is a future, and your hope will not be cut off.
Indeed surely there is a future hope, and your hope will not be cut off.
For surely there is a future, and your hope will not be cut off.
For surely there is a future, and your hope will not be cut off.
Tyndale line
For surely there is an end; and thine expectation shall not be cut off.
For surely there is a reward; And thy hope shall not be cut off.
For surely there is a reward; and thy hope shall not be cut off.
For surely there is an end; and thy expectation shall not be cut off.
For surely there is an ende, and thy hope shall not be cut off.
Strictly literal
for surely there is a result, and thine expectation shall not be cut off.
For, is there a posterity? Then thy hope is not cut off.
For is there a posterity? Then your hope is not cut off.
For surely there is a future, and thy hope will not be cut off.
Surely there is a future and your hope will not be cut off.
From the Latin
Because thou shalt have hope in the latter end, and thy expectation shall not be taken away.
Simplified
for there's definitely a future for you, and your hope will not be crushed.
For without doubt there is a future, and your hope will not 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 (MT) of Proverbs 23:18 reads, "For surely there is a future, and your hope will not be cut off," which is supported by the Septuagint (LXX) as it matches six of the seven words in a word-by-word correspondence, although the LXX presents them in a different order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so we can conclude that the MT and LXX agree in meaning, with minor differences in presentation.
כִּ֭י אִם־ יֵ֣שׁ אַחֲרִ֑ית וְ֝תִקְוָתְךָ֗ לֹ֣א תִכָּרֵֽת׃
6 of the 7 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 Proverbs 23:18
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsc
אַחֲרִית (achariyth) means 'end' or 'after-part' and encompasses concepts like the future, posterity, and remnants. It can refer to the last time or the latter part of events, often with prophetic implications. The word is derived from a root meaning 'to be behind' and is noted in various contexts, including discussions of time and lineage.
אַחֲרִית 61 n.f. after-part, end
base
H319 אַחֲרִית after-part, end
319 'achariyth akh-ar-eeth'
from 310; the last or end, hence, the future; also
posterity:--(last, latter) end (time), hinder (utter) -most,
length, posterity, remnant, residue, reward.
see HEBREW for 0310
אַחֲרִית (a.cha.rit) — end.
1) after part, end
1a) end, issue, event
1b) latter time (prophetic for future time)
1c) posterity
1d) last, hindermost
Aramaic equivalent: a.cha.rit (אַחֲרִית "latter" H0320)
N-fs — Noun common · feminine singular absoluteHNcfsa
fu'-tur, fu'-chur.
See ESCHATOLOGY.
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs