2 Kings 2:20 — Word Study
WLCוַיֹּ֗אמֶר קְחוּ־ לִי֙ צְלֹחִ֣ית חֲדָשָׁ֔ה וְשִׂ֥ימוּ שָׁ֖ם מֶ֑לַח וַיִּקְח֖וּ אֵלָֽיו׃
BSABringlâqach a newchâdâsh [fresh, recently created] bowltsᵉlôchîyth△ [jar, cruse] he repliedʼâmar▸ and putsûwm [place, set] some saltmelach [pulverized and dissolved, for seasoning] in itshâm [there, in that location] So they brought [it]lâqach▸ [took, got] to himʼêl [toward, towards him]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| קְחוּ־ | fetch | Verb, Qal, imperative second person masculine plural |
| לִי֙ | for me | Preposition, suffix |
| צְלֹחִ֣ית | a jar | Noun common, feminine singular absolute |
| חֲדָשָׁ֔ה | new | Adj |
| וְשִׂ֥ימוּ | and put | Conjunction, verb qal imperative second person masculine plural |
| שָׁ֖ם | there | Adverb |
| מֶ֑לַח | salt | Noun common, masculine singular absolute |
| וַיִּקְח֖וּ | and they took [it] | Verb, Qal, sequential imperfect third person masculine plural |
| אֵלָֽיו׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Bring me a new bowl,” he replied, “and put some salt in it.” So they brought it to him, |
| KJV | And he said, Bring me a new cruse, and put salt therein. And they brought it to him. |
| ASV | And he said, Bring me a new cruse, and put salt therein. And they brought it to him. |
| YLT | And he saith, 'Bring to me a new dish, and place there salt;' and they bring [it] unto him, |
| WEB | He said, “Bring me a new jar, and put salt in it.” Then they brought it to him. |
| BBE | So he said, Get me a new vessel, and put salt in it; and they took it to him. |
Where they part company is מֶ֑לַח — see How Translations Differ.
The sentence has a main command followed by two subordinate phrases detailing the action to be taken and the response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Kings 2:20
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 — Healing the Water at Jerichogenerated
2 Kings 2:20 occurs in the narrative where the men of Jericho express their concern about the bad water and unfruitful land. Elisha responds with a command to bring a new bowl and salt, which sets the stage for the miraculous healing of the water that follows in 2 Kings 2:21.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 9:45 | And all that day Abimelech fought against the city until he had captured it and killed its people. Then he demolished the city and sowed it with salt. |
| 2 | Ezekiel 47:11 | But the swamps and marshes will not become fresh; they will be left for salt. |
| 3 | Zephaniah 2:9 | Therefore, as surely as I live,” declares the LORD of Hosts, the God of Israel, “surely Moab will be like Sodom and the Ammonites like Gomorrah— a place of weeds and salt pits, a perpetual wasteland. The remnant of My people will plunder them; the remainder of My nation will dispossess them.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — צְלֹחִ֣ית, tze.lo.Chitgenerated
The word צְלֹחִ֣ית (tze.lo.Chit) refers specifically to a jar or bowl, often used for storing liquids like oil or salt. It is a feminine singular noun that emphasizes the container's role in the ritual Elisha is about to perform.
This word appears only once in the Bible, highlighting its unique significance in this context. The use of a new jar suggests purity and readiness for the task at hand, aligning with the miraculous nature of the event.
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 verb is יֹּ֗אמֶר, he said, which governs the entire command structure. The sentence is straightforward, with Elisha issuing commands that are direct and sequential.
The structure includes a command to fetch a jar, a specification of its condition (new), and a directive to put salt in it, followed by a clause indicating the action taken by the men.
Septuagint Backgroundgenerated
The Septuagint translates צְלֹחִ֣ית as ὑδρίσκην, which also means a jar or vessel. This choice aligns with the Hebrew meaning but reflects the Greek context of the translators.
The Greek word for salt, ἅλα, is a direct translation of מֶ֑לַח, indicating consistency in the essential elements of the command.
In plain words — the whole versegenerated
2 Kings 2:20 describes how Elisha tells the men of Jericho to bring him a new jar and put salt in it. This command is part of a miraculous event where Elisha heals the bad water of the city, leading to fruitful land.
Frequently Asked Questionsgenerated
The new bowl signifies purity and readiness for the miraculous act he is about to perform.
Salt is often associated with purification and preservation, indicating that the water will be healed and made good for consumption.
This event demonstrates Elisha's prophetic authority and God's power to transform and heal, reflecting the broader theme of restoration in the book of Kings.
Elisha's obedience to God's instructions and the use of simple elements like salt and a bowl show that God can work miracles through ordinary means.
Reflection Questionsgenerated
- What does the use of a new jar suggest about the nature of God's work in our lives?
- How can we apply the idea of purification in our own spiritual practices?
- In what ways do you see God transforming the 'bad waters' in your life?
- How can you be a vessel for God's healing in your community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 2:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, bring me a new cruse, and put salt therein,.... One that had never been used, that it might not be thought that the virtue was owing to anything that had been, or was, put into it: and
Read John Gill on 2 Kings 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Bring me a new cruse, and put salt therein. And they brought it to him. Bring me a new cruse, and put salt therein.
Read Robert Jamieson on 2 Kings 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA new cruse; partly that there might be no ground of suspicion that the cure was wrought by any natural virtue of any thing which was or had been in the cruse before, but only by God’ s power; and partly that there might be no legal pollution in it which might offend God, and hinder his miraculous operation by it. Put salt therein; a most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would show that this was effected solely by the Divine power, which could work either without means, or against them.
Read Matthew Poole on 2 Kings 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 2:20 And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him.Ver. 20. And he said, Bring me, &c.] Jericho is now become a receptacle of prophets; it is reason that any place should fare the better for the presence of such. A new cruse,] Whereby it might appear that the miracle was not wrought by virtue of anything that had been in it before. And put salt therein.] Salt was more likely to make the waters brackish, than to sweeten them. Salsum in amarum was a strange way to heal. God oft worketh by contraries, that his power may the more appear.
Read John Trapp on 2 Kings 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) A new cruse.—Vessel; either dish, bowl, or cup (ηĕ ?lτhξth); only here. (Comp. ηĕ ?lβhτth, 2 Chronicles 35:16 : and the Targum, (ηĕ ?lϋhξthβ.) A new one, because the holy purpose demanded an instrument uncontaminated by use. (Comp. Numbers 19:2; 2 Samuel 6:3.) Salt.—As an antiseptic, an appropriate sacramental medium of the Divine influence which was to expel the corruption of the spring.
Read Charles John Ellicott on 2 Kings 2 →CambridgeThe Cambridge Bible for Schools and Colleges20. Bring me a new cruse, and put salt therein] The purity and freshness of the vessel were to typify the purification wrought upon the spring. Salt too is significant of preservation and purity. We are not however to think of this as the means whereby the healing was wrought, but only as an outward sign to point to the work which was supernaturally performed. The old word ‘cruse’ = a cup, is akin to the more modern ‘cruet’ and ‘crucible’, and occurs before in the A.V. (1 Kings 14:3).
Read Cambridge on 2 Kings 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe “new cruse” and the “salt” are evidently chosen from a regard to symbolizm. The foul stream represents sin, and to cleanse it emblems of purity must he taken.
Read Albert Barnes on 2 Kings 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. A new cruse — Never used in any common or unholy service. Put salt therein — Elisha, in working this miracle, would seem to make use of means just as did Jesus when he put spittle on the blind man’s eyes.John 9:6; Mark 8:23.
Read Daniel Denison Whedon on 2 Kings 2 →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
“Bring me a new bowl,” he replied, “and put some salt in it.” So they brought it to him,
He said, “Bring me a new jar, and put salt in it.” Then they brought it to him.
“Bring me a new bowl,” he replied, “and put some salt in it.” So they brought it to him,
Elisha said, “Get me a new jar and put some salt in it.” So they got it.
Tyndale line
And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
Then he saide, Bring me a newe cruse, and put salt therein. And they brought it to him.
Strictly literal
And he said, Bring me a new cruse, and put salt in it. And they brought it to him.
And he saith, 'Bring to me a new dish, and place there salt;' and they bring [it] unto him,
And he says, “Bring a new dish to me, and place salt there”; and they bring [it] to him,
And he said, Fetch me a new flask, and put salt therein: and they fetched it to him.
Elisha replied, “Bring me a new bowl and put salt in it,” so they brought it to him.
From the Latin
And he said: Bring me a new vessel, and put salt into it. And when they had brought it,
Simplified
“Bring me a brand new bowl and put some salt in it,” he replied. So they brought it to him.
So he said, Get me a new vessel, and put salt in it; and they took it to him.
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 states, "וַיֹּ֗אמֶר קְחוּ־ לִי֙ צְלֹחִ֣ית חֲדָשָׁ֔ה וְשִׂ֥ימוּ שָׁ֖ם מֶ֑לַח וַיִּקְח֖וּ אֵלָֽיו׃" which translates to, "And he said, 'Bring me a new bowl and put salt in it.' So they brought it to him." The Septuagint agrees with the Masoretic Text in meaning and content, matching all ten words in a word-by-word correspondence, though the order and articles may differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, thus supporting the Masoretic Text's version.
וַיֹּ֗אמֶר קְחוּ־ לִי֙ צְלֹחִ֣ית חֲדָשָׁ֔ה וְשִׂ֥ימוּ שָׁ֖ם מֶ֑לַח וַיִּקְח֖וּ אֵלָֽיו׃
10 of the 10 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 2 Kings 2:20
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
Has generally the meaning of "to bring"; it is commonly the translation of Hebrew laqach, "to take" or "lay hold of," Hoph. "to be brought, seized or snatched away" (Ge 18:4, etc.; Ge 27:9; 42:16; 1Sa 4:3; 1Ki 17:10, etc.); twice of nasa', "to lift up" (2Ch 12:11, the American Standard Revised Version "bare"; Job 36:3); of bo', "to come in" (2Ch 1:17; Ne 8:15); of `alah, "to cause to come up" (1Sa 6:21; 7:1)…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
צְלֹחִית (tslochiyth) refers to a jar or bowl, often described as something prolonged or tall, such as a vial or salt-cellar. It appears in the context of 2 Kings 2:20, where its specific use as a container is noted.
צְלֹחִית n.f. jar;—2 K 2:20.
ref
H6746 צְלֹחִית
6746 tslochiyth tsel-o-kheeth'
from 6743; something prolonged or tall, i.e. a vial or
salt-cellar:--cruse.
see HEBREW for 06743
צְלֹחִית (tse.lo.chit) — jar.
jar, bowl
N-fs — Noun common · feminine singular absoluteHNcfsa
jar.
See BARREL.
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
Adj — AdjHAafsa
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
מֶ֫לַח (melach) means 'salt' and is derived from a root meaning 'powder.' It specifically refers to salt in various contexts, including geographical references like the 'Valley of Salt.' The entries consistently define it as salt without significant disagreement.
מֶ֫לַח n.m. salt
base
H4417 מֶ֫לַח salt
4417 melach meh'-lakh
from 4414; properly, powder, i.e. (specifically) salt (as
easily pulverized and dissolved:--salt((-pit)).
see HEBREW for 04414
מֶ֫לַח (me.lach) — Salt (Sea).
salt
Also named: a.ra.vah (עֲרָבָה "(Sea of the )Arabah" H6160K)
מֶ֫לַח (me.lach) — (Valley of) Salt.
Combined with gay (גַּיְא " Valley" H1516J)
§ salt
מֶ֫לַח (me.lach) — salt.
salt
N-ms — Noun common · masculine singular absoluteHNcmsa
solt (melach; halas, hals): Common salt is considered by most authorities as an essential ingredient of our food. Most people intentionally season their cooking with more or less salt for the sake of palatability. Others depend upon the small quantities which naturally exist in water and many foods to furnish the necessary amount of salt for the body. Either too much salt or the lack of it creates undesirable disturbance in the animal system. Men and animals alike instinctively seek for this substance to supplement or improve their regular diet. The ancients appreciated the value of salt for seasoning food (Job 6:6). So necessary was it that they dignified it by making it a requisite part of sacrifices (Le 2:13; Ezr 6:9; 7:22;
Salt
Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, “clean;” in marg. of R.V. “salted”). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host’s interests (Ezra 4:14, “We have maintenance from the king’s palace;” A.V. marg., “We are salted with the salt of the palace;” R.V., “We eat the salt of the palace”).
A “covenant of salt” (Num. 18:19; 2 Chr. 13:5) was a covenant…
Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [SEA, THE SALT, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as…
Was procured by the Jews from the Dead Sea, wither from the immense hill or ridge of pure rock salt at its southwest extremity, or from that deposited on the shore by the natural evaporation. The Arabs obtain it in large cakes, two or three inches thick, and sell it in considerable quantities throughout Syria. It well-known preservative qualities, and its importance as a seasoning for food, Job 6:6, are implied in most of the passages where it is mentioned in Scripture: as in the miraculous healing of a fountain, 2Ki 2:21; in the sprinkling of salt over the sacrifices consumed on God’s altar, Le 2:13 Eze 43:24 Mr 9:49…
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
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3ms