1 Samuel 26:11 — Word Study
WLCחָלִ֤ילָה לִּי֙ מֵֽיהוָ֔ה מִשְּׁלֹ֥חַ יָדִ֖י בִּמְשִׁ֣יחַ יְהוָ֑ה וְ֠עַתָּה קַח־ נָ֨א אֶֽת־ הַחֲנִ֜ית אֲשֶׁ֧ר מְרַאֲשֹׁתָ֛יו וְאֶת־ צַפַּ֥חַת הַמַּ֖יִם וְנֵ֥לֲכָה לָּֽנוּ׃
BSABut the LORDYᵉhôvâh [Yehovah, The covenant Name of God] forbidchâlîylâh [express strong disapproval, God forbid] should extendshâlach my handyâd [an open hand; strength, a side or share] against the LORD’sYᵉhôvâh [Yehovah's] anointedmâshîyach [Messiah, set apart for God's purpose] Insteadʻattâh takelâqach [get, receive] the spearchănîyth [a thrusting weapon] and watermayim jugtsappachath [a container for liquids] by his headmᵉraʼăshâh [place of rest or authority]
| Greek | English | Parsing |
|---|---|---|
| חָלִ֤ילָה | far be it | Particle |
| לִּי֙ | to me | Preposition, suffix |
| מֵֽיהוָ֔ה | from Yahweh | Preposition, noun proper |
| מִשְּׁלֹ֥חַ | from stretching out | Preposition, verb qal infinitive construct common |
| יָדִ֖י | hand my | Noun common both singular construct, suffix |
| בִּמְשִׁ֣יחַ | on [the] [one] anointed of | Preposition, noun common masculine singular construct |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְ֠עַתָּה | and now | Conjunction, adverb |
| קַח־ | take | Verb, Qal, imperative second person masculine singular |
| נָ֨א | please | Particle |
| אֶֽת־ | the object marker | Particle |
| הַחֲנִ֜ית | the spear | Particle, noun common feminine singular absolute |
| אֲשֶׁ֧ר | which | Particle |
| מְרַאֲשֹׁתָ֛יו | [is the] place of head his | Noun common feminine plural construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| צַפַּ֥חַת | [the] jug of | Noun common, feminine singular construct |
| הַמַּ֖יִם | water | Particle, noun common masculine plural absolute |
| וְנֵ֥לֲכָה | and let us go | Conjunction, verb qal infinitive construct first person common plural |
| לָּֽנוּ׃ | for ourselves | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the LORD forbid that I should stretch out my hand against the LORD’s anointed. Instead, take the spear and water jug by his head, and let us go.” |
| KJV | The LORD forbid that I should stretch forth mine hand against the LORD’s anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go. |
| ASV | Jehovah forbid that I should put forth my hand against Jehovah’s anointed: but now take, I pray thee, the spear that is at his head, and the cruse of water, and let us go. |
| YLT | far be it from me, by Jehovah, from putting forth my hand against the anointed of Jehovah; and, now, take, I pray thee, the spear which [is] at his pillow, and the cruse of water, and we go away.' |
| WEB | Yahweh forbid that I should stretch out my hand against Yahweh’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.” |
| BBE | Never will my hand be stretched out against the man marked with the holy oil; but take the spear which is by his head and the vessel of water, and let us go. |
Where they part company is over the translation of קַח־ — see How Translations Differ.
The sentence has a main clause followed by two imperative phrases, indicating David's refusal and his proposed action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַתָּה
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 — 1 Samuel 26:11
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 — David Spares Saul's Lifegenerated
1 Samuel 26:11 recounts a pivotal moment where David, despite having the chance to kill Saul, chooses instead to respect God's anointed king. This act of mercy highlights David's character and his understanding of divine authority, contrasting with the violent context of their conflict. David's decision reflects his commitment to God's will and his own moral integrity, as seen in the broader narrative of his relationship with Saul.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 24:6–12 | So he said to his men, “The LORD forbid that I should do such a thing to my master, the LORD’s anointed. May I never lift my hand against him, since he is the LORD’s anointed.” |
| 2 | 2 Samuel 1:14–16 | So David asked him, “Why were you not afraid to lift your hand to destroy the LORD’s anointed?” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חָלִ֤ילָה, cha.Li.lahgenerated
The word חָלִילָה (cha.Li.lah) is an interjection that means 'far be it' or 'God forbid.' It expresses a strong rejection or prohibition, emphasizing David's deep disapproval of the act of harming Saul, who is seen as God's chosen leader.
This word is often used in contexts where someone wants to convey shock or disgust, making it a powerful expression of David's moral stance. The parsing as a particle indicates its function as an emphatic statement rather than a typical verb.
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 finite verb שְּׁלֹ֥חַ governs the main clause, with a series of phrases detailing what David refuses to do and what he suggests instead. The sentence structure emphasizes David's rejection of violence and his intent to act with care.
The prepositional phrases clarify the objects of David's actions, particularly the spear and water jug, which are linked to Saul's position of rest, underscoring the seriousness of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָלִ֤ילָה is rendered as μηδαμῶς (mēdamōs), which also conveys a strong negation, indicating that David's refusal to harm Saul is consistent in both texts.
The choice of μηδαμῶς reflects a similar emphatic rejection of the act, maintaining the gravity of David's moral decision.
In plain words — the whole versegenerated
1 Samuel 26:11 shows David refusing to harm Saul, God's anointed king, despite having the chance. Instead, he tells his companion to take Saul's spear and water jug, demonstrating his respect for God's authority and his desire to avoid violence.
Frequently Asked Questionsgenerated
David is expressing a strong disapproval of the idea of harming Saul, indicating that such an action would be against God's will.
This title reflects Saul's status as the chosen king of Israel, highlighting David's respect for God's appointment and authority.
Taking the spear and water jug symbolizes David's intention to leave without violence, demonstrating his moral integrity and respect for Saul's position.
This moment illustrates David's commitment to righteousness and his understanding of divine authority, contrasting with the violent conflict he faces with Saul.
Reflection Questionsgenerated
- What does it mean to respect God's anointed in today's context?
- How can I demonstrate integrity in difficult situations like David did?
- What lessons can we learn from David's refusal to harm Saul?
- In what ways can I apply the principle of mercy in my own life?
The early church on this verse — how the Fathers read it
The early church father Bede comments on this verse, interpreting it as a reflection of the power of the kingdom and the spiritual virtues necessary for leadership.
Now therefore take the spear that is at his head, etc. The spear either insinuates the power of the kingdom itself or the arms of spiritual virtues, by which the kingdom could be helped.Early Church Fathers on 1 Samuel 26 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 26:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord forbid that I should stretch forth mine hand against the Lord's anointed,.... Or suffer any about him to do it; he speaks of it with the utmost detestation and abhorrence: but, I pray thee,
Read John Gill on 1 Samuel 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD forbid that I should stretch forth mine hand against the LORD's anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go.
Read Robert Jamieson on 1 Samuel 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake thou now the spear, which will show where we have been, and what we could have done. The cruse of water might be put there, either to wash himself, in case of any accidental pollution, which oft happened in the night; or to refresh him, and quench his thirst in that hot climate and season; or for divers other uses.
Read Matthew Poole on 1 Samuel 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 26:11 The LORD forbid that I should stretch forth mine hand against the LORD’ S anointed: but, I pray thee, take thou now the spear that [is] at his bolster, and the cruse of water, and let us go.Ver. 11. And the cruse of water.] Clepsydram, the hour glass, as some render it; others understand it of a bottle of rose-water standing there to refresh him. But probably it was a cruse of common water to be used either for drink or for washing. Iudaei etiam in lecto purgantur, saith Clement of Alexandia. The Jews wash by night many times. The Turks also are much in this ceremony. Strom., lib. iv. cap. 7.
Read John Trapp on 1 Samuel 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The spear.—The spear was Saul’s especial sign of royalty. “This taking away of the spear from Saul’s head as he slept was an omen of the transfer of his royalty to David.”—Bishop Patrick, quoted by Wordsworth. And the cruse of water.—“A very ancient usage explains why the cruse of water is here brought into such special prominence. According to this custom, some high dignitary always had in keeping a costly ewer for the king’s necessary ablutions, and it was specially his duty to take it with him, and present it to the king during campaigns or other journeys, so that its disappearance would involve almost as great a disgrace to the king as the loss of his sceptre” (Ewald, in reference…
Read Charles John Ellicott on 1 Samuel 26 →CambridgeThe Cambridge Bible for Schools and Colleges11. cruse] A small cup or jar. The word is found in Icelandic, Danish, and other languages, and is probably akin to crock and crucible.
Read Cambridge on 1 Samuel 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. The cruse of water — Of which the king might drink if he awoke thirsty. “The cruse of water at Saul’s head.” adds Thomson, “is in exact accordance with the customs of the people at this day.
Read Daniel Denison Whedon on 1 Samuel 26 →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
But the LORD forbid that I should stretch out my hand against the LORD’s anointed. Instead, take the spear and water jug by his head, and let us go.”
Yahweh forbid that I should stretch out my hand against Yahweh’s anointed; but now please take the spear that is at his head and the jar of water, and let’s go.”
But the LORD forbid that I should extend my hand against the LORD’s anointed. Instead, take the spear and water jug by his head, and let us go.”
But may the Lord prevent me from extending my hand against the Lord’s chosen one! Now take the spear by Saul’s head and the jug of water, and let’s get out of here!”
Tyndale line
The LORD forbid that I should stretch forth mine hand against the LORD’s anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go.
Jehovah forbid that I should put forth my hand against Jehovah’s anointed: but now take, I pray thee, the spear that is at his head, and the cruse of water, and let us go.
The LORD forbid that I should put forth mine hand against the LORD’S anointed: but now take, I pray thee, the spear that is at his head, and the cruse of water, and let us go.
The LORD forbid that I should stretch forth my hand against the LORD'S anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go.
The Lord keepe mee from laying mine hand vpon the Lordes anointed: but, I pray thee, take now the speare that is at his head, and the pot of water, and let vs goe hence.
Strictly literal
Jehovah forbid that I should stretch forth my hand against Jehovah's anointed! But now take, I pray thee, the spear that is at his head, and the cruse of water, and let us go.
far be it from me, by Jehovah, from putting forth my hand against the anointed of Jehovah; and, now, take, I pray thee, the spear which [is] at his pillow, and the cruse of water, and we go away.'
far be it from me, by YHWH, from putting forth my hand against the anointed of YHWH; and now, please take the spear which [is] by his pillow, and the jug of water, and we go away.”
Far be this from me for the sake of the Lord, that I should stretch forth my hand against the Lord's anointed; but now, I pray thee, take thou the spear that is by his head, and the cruise of water, and let us go our way.
May Yahweh forbid that I should extend my hand against his anointed one; but now, I beg you, take the spear that is at his head and the jar of water, and let us go.”
From the Latin
The Lord be merciful unto me, that I extend not my hand upon the Lord’s anointed. But now take the spear, which is at his head, and the cup of water, and let us go.
Simplified
May the Lord prevent me from attacking the Lord's anointed one. Just pick up the spear and water jug beside his head, and let's go.”
Never will my hand be stretched out against the man marked with the holy oil; but take the spear which is by his head and the vessel of water, and let us go.
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 Dead Sea Scrolls largely agree on the wording of this verse, with the scrolls providing a nearly complete text, though some words were supplied by an editor. This consistency highlights the preservation of this critical moment in David's narrative.
חָלִ֤ילָה לִּי֙ מֵֽיהוָ֔ה מִשְּׁלֹ֥חַ יָדִ֖י בִּמְשִׁ֣יחַ יְהוָ֑ה וְ֠עַתָּה קַח־ נָ֨א אֶֽת־ הַחֲנִ֜ית אֲשֶׁ֧ר מְרַאֲשֹׁתָ֛יו וְאֶת־ צַפַּ֥חַת הַמַּ֖יִם וְנֵ֥לֲכָה לָּֽנוּ׃
17 of the 19 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.
[חליל׳ה] [ל׳י] [מיהוה] [משלח] [יד׳י] [במשיח] [יהוה] [ועתה] [קח] [נא] את חנית׳ו [ממראשתי׳ו] [ואת] [צפחת] [המים] [ונלכה] [ל׳נו]
18 words of the verse are on this fragment — 16 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 1 Samuel 26:11
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.
חָלִ֫ילָה (chaliylah) is an interjection meaning 'far be it' or 'God forbid.' It expresses a strong rejection or prohibition, often used to emphasize the seriousness of a statement. The word is derived from a root meaning 'to profane' and is noted in various contexts within the Old Testament.
חָלִ֫ילָה subst. used as exclam. lit. ad profanum! i.e. far be it
base
H2486 חָלִ֫ילָה used as exclam. lit. ad profanum! i.e. far be it
2486 chaliylah khaw-lee'-law
or chalilah {khaw-lee'-law}; a directive from 2490; literal
for a profaned thing; used (interj.) far be it!:--be far, (X
God) forbid.
see HEBREW for 02490
חָלִ֫ילָה (cha.li.lah) — forbid.
far be it (from me), God forbid that, let it not be
Part | Suff — ParticleHTj
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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/Sp1bs
מָשִׁיחַ (mashiyach) means 'anointed' and refers to a consecrated person, such as a king, priest, or saint. It specifically denotes the Messiah and includes figures like the king of Israel, the high priest, and even Cyrus. The term encompasses various anointed roles in the Old Testament.
מָשִׁיחַ n.m. anointed
king of Israel anointed by divine command
high priest of Israel
Cyrus as commissioned by י׳
Messianic prince
patriarchs, regarded as anointed kings
base
H4899 מָשִׁיחַ anointed
4899 mashiyach maw-shee'-akh
from 4886; anointed; usually a consecrated person (as a king,
priest, or saint); specifically, the Messiah:--anointed,
Messiah.
see HEBREW for 04886
מָשִׁיחַ (ma.shi.ach) — anointed.
1) anointed, anointed one
1a) of the Messiah, Messianic prince
1b) of the king of Israel
1c) of the high priest of Israel
1d) of Cyrus
1e) of the patriarchs as anointed kings
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
חֲנִית (chaniyth) refers to a spear or lance, emphasizing its use for thrusting. The term encompasses various parts of the spear, including the shaft and spear-head. Additionally, it is noted metaphorically in relation to the teeth of lions. The word is derived from חָנָה (chanah), suggesting a connection to flexibility.
חֲנִית n.f. spear (as flexible?)
spear, as hurled
shaft of spear
spear-head
butt of spear
metaph. of teeth of lions
base
H2595 חֲניִת spear
2595 chaniyth khan-eeth'
from 2583; a lance (for thrusting, like pitching a
tent):--javelin, spear.
see HEBREW for 02583
חֲנִית (cha.nit) — spear.
1) spear
1a) spear
1a1) shaft of a spear
1a2) spear-head
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
מְרַאֲשָׁוֹת (mra'ashah) refers to a place at the head or a headpiece, often associated with a pillow or bolster. It is a plural form that indicates a position of dominion or prominence. The entries suggest a focus on its use as a head-rest or head place, but do not provide specific Old Testament references.
[מְרַאֲשָׁוֹת] n.[f.]pl. denom. place at the head, head-place
base
H4763 [מְרַאֲשָׁוֹת] place at the head, head-place
4763 mra'ashah mer-ah-ash-aw'
formed like 4761; properly, a headpiece, i.e. (plural for
adverbial) at (or as) the head-rest (or pillow):--bolster,
head, pillow. Compare 4772.
see HEBREW for 04761
see HEBREW for 04772
מְרַאֲשָׁוֹת (me.ra.a.shah) — head.
1) place at the head, dominion, head place
adv
2) at head place
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
צַפַּ֫חַת (tsappachath) refers to a jar or jug, typically flat or broad in shape. It is derived from an unused root meaning to expand. The entries consistently describe it as a container for liquids.
צַפַּ֫חַת n.f. jar, jug, of flat or broad shape
base
H6835 צַפַּ֫חַת
6835 tsappachath tsap-pakh'-ath
from an unused root meaning to expand; a saucer (as
flat):--cruse.
צַפַּ֫חַת (tsap.pa.chat) — jar.
jar, jug (for liquids)
N-fs — Noun common · feminine singular constructHNcfsc
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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HC/Vqc1cp — Conjunction · verb qal infinitive construct first person common pluralHC/Vqc1cp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp