Exodus 2:9 — Word Study
WLCוַתֹּ֧אמֶר לָ֣הּ בַּת־ פַּרְעֹ֗ה הֵילִ֜יכִי אֶת־ הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת־ שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃
BSAPharaoh’sParʻôh daughterbath [the king's female child, a woman of royal birth] saidʼâmar▸ thiszeh childyeled [youth, young one] and nurse himyânaq [suckle, give milk to] ◂and Iʼănîy will paynâthan▸ your wagessâkâr [compensation, payment for work] So the womanʼishshâh [female person, mother] tooklâqach▸ the boyyeled [youth, child] and nursed himnûwq [cared for, nurtured]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֧אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| לָ֣הּ | to her | Preposition, suffix |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| פַּרְעֹ֗ה | Pharaoh | Noun |
| הֵילִ֜יכִי | take | Verb, Hiphil, imperative second person feminine singular |
| אֶת־ | the object marker | Particle |
| הַיֶּ֤לֶד | the child | Particle, noun common masculine singular absolute |
| הַזֶּה֙ | this | Particle, particle |
| וְהֵינִקִ֣הוּ | and suckle him | Conjunction, verb hiphil imperative second person feminine singular, suffix |
| לִ֔י | for me | Preposition, suffix |
| וַאֲנִ֖י | and I | Conjunction, pronoun |
| אֶתֵּ֣ן | I will pay | Verb, Qal, imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| שְׂכָרֵ֑ךְ | wage[s] your | Noun common masculine singular construct, suffix |
| וַתִּקַּ֧ח | and she took | Verb, Qal, sequential imperfect third person feminine singular |
| הָאִשָּׁ֛ה | the woman | Particle, noun common feminine singular absolute |
| הַיֶּ֖לֶד | the child | Particle, noun common masculine singular absolute |
| וַתְּנִיקֵֽהוּ׃ | and she suckled him | Verb hiphil sequential imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.” So the woman took the boy and nursed him. |
| KJV | And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. |
| ASV | And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. |
| YLT | and the daughter of Pharaoh saith to her, 'Take this lad away, and suckle him for me, and I — I give thy hire;' and the woman taketh the lad, and suckleth him. |
| WEB | Pharaoh’s daughter said to her, “Take this child away, and nurse him for me, and I will give you your wages.” The woman took the child, and nursed it. |
| BBE | And Pharaoh's daughter said to her, Take the child away and give it milk for me, and I will give you payment. And the woman took the child and gave it milk at her breast. |
Where they part company is in the rendering of 'wages' — see How Translations Differ.
The sentence is structured with a main clause followed by a series of commands and a result clause, emphasizing the authority of Pharaoh's daughter.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנִי
verbאָמַר
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 — Exodus 2:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Early Life of Mosesgenerated
Exodus 2:9 describes a pivotal moment in Moses' life when Pharaoh’s daughter finds him and commands his mother to nurse him. This event highlights the providence of God in preserving Moses, who would later lead the Israelites out of Egypt. The surrounding verses detail how Moses' mother was brought into the royal household, illustrating God's plan through unexpected means.
Cross References
The Key Word — הֵינִקִ֣הוּ, hei.ni.Ki.hugenerated
The word יָנַק (yanaq) means 'to suckle' and refers specifically to the act of nursing an infant. It emphasizes the nurturing relationship between mother and child, which is crucial in the context of Moses' early life.
The imperative form used here indicates a direct command, showing Pharaoh’s daughter's authority and the importance of the act she is requesting. This highlights both the vulnerability of Moses as a child and the protective role of his mother.
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 governing the sentence is תֹּ֧אמֶר, she said, which introduces a series of commands. The structure is built around this verb, with a direct object and multiple clauses detailing the actions requested.
The sequence of commands emphasizes the authority of Pharaoh’s daughter, with the imperative forms indicating her direct instructions. The Hebrew word order places the subject and verb prominently, showing the emphasis on her directive.
Septuagint Backgroundgenerated
The Septuagint uses ἔφη for וַתֹּ֧אמֶר, indicating a straightforward translation of 'she said.' This choice maintains the narrative flow and authority of the speaker.
For הֵינִקִ֣הוּ, the Greek θήλασόν conveys the same meaning of nursing, reflecting the nurturing aspect of the command.
In plain words — the whole versegenerated
Exodus 2:9 recounts how Pharaoh’s daughter found Moses and instructed his mother to take care of him. She promised to pay her for nursing him. This shows how God protected Moses in his infancy, allowing him to grow up in the royal household.
Frequently Asked Questionsgenerated
She is instructing the child's mother to care for and feed the infant Moses, ensuring his well-being while he is in her care.
Her involvement signifies a divine intervention in Moses' life, as she takes the child into her household, which ultimately leads to his role in delivering the Israelites.
The promise of wages indicates recognition of the mother's role and the importance of her care, which was customary for hired caregivers in ancient times.
By being raised in Pharaoh's household, Moses receives an education and upbringing that prepares him for his future leadership role among the Israelites.
Reflection Questionsgenerated
- What can we learn about God's providence in unexpected situations from this story?
- How does the relationship between Moses and his mother reflect the importance of nurturing in early development?
- In what ways can we recognize and respond to opportunities to care for others, as Pharaoh’s daughter did?
- What does this passage teach us about the roles of women in the biblical narrative?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Exodus 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Pharaoh's daughter said unto her,.... Being come, having made all possible haste: take this child away, and nurse it for me, and I will give thee thy wages; by which means she had not only the
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? No JFB commentary on these verses.
Read Robert Jamieson on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:9 And Pharaoh’ s daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it.Ver. 9. And I will give thee thy wages.] The nurse expects not her pay from the child, but from the parents. Ministers, in case their people prove unkind or unthankful, must look up.
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Nurse it for me.—The princess adopts Miriam’s suggestion; the child is to be nursed for her—is to be hers. She will place it out to nurse, and pay the customary wages.
Read Charles John Ellicott on Exodus 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-9. There is a pathos in this description which shows that the writer’s heart was in it. That princess was his adopting mother.
Read Daniel Denison Whedon on Exodus 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
Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.” So the woman took the boy and nursed him.
Pharaoh’s daughter said to her, “Take this child away, and nurse him for me, and I will give you your wages.” The woman took the child, and nursed it.
Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.” So the woman took the boy and nursed him.
Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.” So the woman took the child and nursed him.
Tyndale line
And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
And Pharaoh's daughter said to her, Take this child away and nurse it for me, and I will give thee thy wages. And the woman took the child and nursed it.
To whome Pharaohs daughter sayde, Take this childe away, and nurce it for me, and I wil reward thee. Then the woman tooke the childe and nurced him.
Strictly literal
And Pharaoh's daughter said to her, Take this child away and nurse it for me, and I will give [thee] thy wages. And the woman took the child and nursed it.
and the daughter of Pharaoh saith to her, 'Take this lad away, and suckle him for me, and I — I give thy hire;' and the woman taketh the lad, and suckleth him.
and the daughter of Pharaoh says to her, “Take this boy away, and suckle him for me, and I give your hire”; and the woman takes the boy, and suckles him.
And Pharaoh's daughter said unto her, Take away this child, and nurse him for me, and I will give thee thy wages; and the woman took the child, and nursed him.
Pharaoh's daughter said to the baby's mother, “Take this child and nurse him for me, and I will pay you wages.” So the woman took the child and nursed him.
From the Latin
And Pharao’s daughter said to her. Take this child and nurse him for me: I will give thee thy wages. The woman took, and nursed the child: and when he was grown up, she delivered him to Pharao’s daughter.
Simplified
“Take this baby boy and nurse him for me,” Pharaoh's daughter told his mother. “I will pay you myself.” So his mother took him home and nursed him.
And Pharaoh's daughter said to her, Take the child away and give it milk for me, and I will give you payment. And the woman took the child and gave it milk at her breast.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 14 of the 18 words. The Samaritan Pentateuch differs in four words, showing variations in the verbs for 'take' and 'suckle'. The Dead Sea Scrolls present a partially restored text, indicating some differences but aligning closely with the Masoretic Text.
וַתֹּ֧אמֶר לָ֣הּ בַּת־ פַּרְעֹ֗ה הֵילִ֜יכִי אֶת־ הַיֶּ֤לֶד הַזֶּה֙ וְהֵינִקִ֣הוּ לִ֔י וַאֲנִ֖י אֶתֵּ֣ן אֶת־ שְׂכָרֵ֑ךְ וַתִּקַּ֧ח הָאִשָּׁ֛ה הַיֶּ֖לֶד וַתְּנִיקֵֽהוּ׃
14 of the 18 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.
ותאמר לה בת פרעה הלכי את הילד הזה והנקהו לי ואני אתן את שׂכריך ותקח האשׁה את הילד ותינקהו
4 words differ from the Masoretic Text: הלכי (walk), הנקהו (suck), שׂכריך (hire), תינקהו (suck)
[ותואמר] ל׳ה בת פרעה הלכ את הילד הזה [והיניק׳הו] [ל׳י] [ואני] [אתן] [את] [שכר׳ך] [ותקח] [האשה] [הילד] [ותיניק׳הו]
6 words on the leather — 1 partly restored, 11 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 Exodus 2:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
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…
The Hebrew word פַּרְעֹה (*par'oh*) means 'Pharaoh,' which is a title for Egyptian kings. It is derived from Egyptian and is commonly associated with various rulers mentioned throughout the Old Testament, including those during the time of the Patriarchs and the Divided Monarchy. The term translates to 'great house,' reflecting its significance in ancient Egypt.
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
base
H6547 פַּרְעֹה Pharaoh, title of Egyptian kings
6547 Par`oh par-o'
of Egyptian derivation; Paroh, a general title of Egyptian
kings:--Pharaoh.
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.12.15
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of the Patriarchs, first mentioned at Gen.37.36
Also named: Pharaō (Φαραώ "Pharaoh" G5328)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.1.11
Also named: Pharaō (Φαραώ "Pharaoh" G5328H)
§ Pharaoh = "great house"
the common title of the king of Egypt
פַּרְעֹה (par.oh) — Pharaoh.
A man of the Egyptians living at the time of Egypt and Wilderness, first mentioned at Exo.3.10
Also named: Pharaō (Φαραώ "Pharaoh" G5328I)
§ Pharaoh = "great house"
N-proper — NounHNtmsa
fa'-ro, fa'-ra-o (par`oh; Pharao); Egyptian per aa, "great house"):em; the King James Version Pharacim): One of the families of temple-servants who returned with Zerubbabel (1 Esdras 5:31; not found in Ezra or Nehemiah).
1. The Use of Name in Egypt:
Many and strange differences of opinion have been expressed concerning the use of this name in Egypt and elsewhere, because of its importance in critical discussions (see below). Encyclopaedia Biblica says "a name given to all Egyptian kings in the Bible"; it also claims that the name could not have been received by the Hebrews before 1000 BC. HDB (III, 819) says that a letter was addressed to Amenhotep as "Pharaoh, lord of," etc. According to Winckler's theory of a North Arabian Musri, it was the Hebrews alone in ancient times who adopted the term Pharaoh from the Egyptians, the name not being found even in the Tell el-Amarna Letters or…
Pharaoh
The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See EGYPT.) The name is a compound, as some think, of the words Ra, the “sun” or “sun-god,” and the article phe, “the,” prefixed; hence phera, “the sun,” or “the sun-god.” But others, perhaps more correctly, think the name derived from Perao, “the great house” = his majesty = in Turkish, “the Sublime Porte.”
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or “shepherd kings.” The Egyptians called the nomad tribes of Syria Shasu, “plunderers,” their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of…
the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean ’the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: The Pharaoh of Abraham . (Genesis 12:15) --At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of…
Is properly an Egyptian word adopted into the Hebrew, and signifies king; so that when we find this name it means everywhere the king. Thus, also, Pharaoh Hophra is simply king Hophra.
Of the kings of Egypt, there are not less than twelve or thirteen mentioned in Scripture, all of whom bore the general title of Pharaoh, except four. Along with this title, two of them have also other proper names, Necho and Hophra. The following is their order. Some of them have been identified, by the labors of Champollion and others, with kings whose proper names we know from other sources, while others still remain in obscurity. Indeed, so brief, obscure, and conflicting are the details of Egyptian history and ancient chronology, which no name before that of Shishak can be regarded as identified beyond dispute.
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
HVhv2fs — Verb · Hiphil · imperative second person feminine singularHVhv2fs
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…
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
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
Conj | V-Hiphil-Impv-2fs | Suff — Conjunction · verb hiphil imperative second person feminine singular · suffixHC/Vhv2fs/Sp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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
שָׂכָר (sakar) refers to hire or wages, encompassing payment for work, rewards for faithfulness, and even fare for travel. It is derived from a root meaning 'to hire' and includes concepts of compensation and worth. The term appears in contexts related to employment and remuneration.
שָׂכָר n.m. hire, wages
wages, of a servant
= reward, for work done, faithfulness, etc.
passage-money, fare
base
H7939 שָׂכָר hire, wages
7939 sakar saw-kawr'
from 7936; payment of contract; concretely, salary, fare,
maintenance; by implication, compensation, benefit:--hire,
price, reward(-ed), wages, worth.
see HEBREW for 07936
שָׂכָר (sa.khar) — wages.
1) hire, wages
1a) wages
1b) reward, pay
1c) fare, fee, passage-money
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
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-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
יָנַק (yanaq) means to suck or suckle, particularly in the context of an infant nursing at its mother's breast. It can also refer to the act of giving milk or nursing, with related forms indicating a nursing mother or suckling child. The entries consistently emphasize the nurturing aspect of this word.
[יָנַק] vb. suck
Qal suck, of infant at mother's breast
Hiph. give suck to, nurse
base
H3243 יָנַק suck .suck, of infant at mother's breast
. give suck to, nurse
3243 yanaq yaw-nak'
a primitive root; to suck; causatively, to give milk:--milch,
nurse(-ing mother), (give, make to) suck(-ing child, -ling).
יָנַק (ya.naq) — to suckle.
1) to suckle, nurse, suck
1a) (Qal)
1a1) to suck
1a2) suckling, babe (subst)
1b) (Hiphil)
1b1) to give suck to, nurse
1b2) nursing, nursing woman, nurse (participle)
Hc/Vhw3fs/Sp3ms — Verb hiphil sequential imperfect third person feminine singular · suffixHc/Vhw3fs/Sp3ms