Genesis 34:17 — Word Study
WLCוְאִם־ לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־ בִּתֵּ֖נוּ וְהָלָֽכְנוּ׃
BSABut ifʼim you will notlôʼ [refuse to, not be willing to] agreeshâmaʻ▸ [listen and obey, hearken] to be circumcisedmûwl [to undergo the cutting off, to be cut off from sin] then we will takelâqach [get, receive, possess] our sisterbath [daughter, female child] and gohâlak [walk, depart, leave this place]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| לֹ֧א | not | Particle |
| תִשְׁמְע֛וּ | you will listen | Verb, Qal, imperfect second person masculine plural |
| אֵלֵ֖ינוּ | to us | Preposition, suffix |
| לְהִמּ֑וֹל | by being circumcised | Preposition, verb niphal infinitive construct common |
| וְלָקַ֥חְנוּ | and we will take | Verb, Qal, sequential perfect first person common plural |
| אֶת־ | the object marker | Particle |
| בִּתֵּ֖נוּ | daughter our | Noun common feminine singular construct, suffix |
| וְהָלָֽכְנוּ׃ | and we will go | Verb, Qal, sequential perfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you will not agree to be circumcised, then we will take our sister and go.” |
| KJV | But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. |
| ASV | But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. |
| YLT | and if ye hearken not unto us to be circumcised, then we have taken our daughter, and have gone.' |
| WEB | But if you will not listen to us and be circumcised, then we will take our sister, and we will be gone.” |
| BBE | But if you will not undergo circumcision as we say, then we will take our daughter and go. |
The translations agree on the essential meaning of the verse, maintaining the significance of circumcision as a covenant sign.
The sentence has a conditional structure, with the main action contingent on the agreement to circumcision.
4 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbשָׁמַע
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 — Genesis 34:17
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 Negotiation Over Dinahgenerated
Genesis 34:17 recounts a tense negotiation between Jacob's sons and the men of Shechem, following the violation of their sister Dinah. The brothers propose circumcision as a condition for allowing Dinah to marry Shechem, highlighting the cultural and religious significance of this act as a covenant sign. This negotiation reflects the serious consequences of their sister's situation and the lengths to which the brothers are willing to go to protect their family honor.
Cross References
The Key Word — לְהִמּ֑וֹל, le.hi.Molgenerated
The verb מוּל (muwl) means 'to circumcise' and is used here in the infinitive construct. This form indicates the action of undergoing circumcision, which is a significant ritual in the Hebrew tradition, symbolizing covenant and commitment to God.
Circumcision is not merely a physical act; it represents a spiritual cutting away from sin and a commitment to the covenant established with Abraham. The use of this verb in this context emphasizes the importance of obedience to God's commands, as well as the cultural implications for the family of Dinah.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the phrase to be circumcised.
Sentence Structuregenerated
The main verb in the sentence is תִשְׁמְע֛וּ (tishme'u), you will listen, which governs the conditional clause introduced by וְאִם־ (ve'im), but if. This structure sets up the conditions for the negotiation.
The sentence contains multiple clauses: a conditional clause, followed by the main action of taking their sister, and the concluding action of leaving. This layered structure reflects the seriousness of the proposal and the stakes involved.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb מוּל is rendered as περιτέμνεσθαι (peritemnesthai), which also means 'to circumcise'. This choice indicates a direct translation of the ritual act, preserving its significance in the Greek context.
The Greek term carries similar connotations of covenant and commitment, suggesting that the translators understood the importance of this act in the original Hebrew narrative.
In plain words — the whole versegenerated
Genesis 34:17 shows the sons of Jacob demanding that the men of Shechem agree to circumcision if they want to marry their sister Dinah. This act of circumcision is a significant religious and cultural requirement, representing a commitment to the covenant with God.
Frequently Asked Questionsgenerated
Circumcision is a sign of the covenant between God and Abraham, representing obedience to God's commands and a commitment to the faith.
They propose circumcision as a way to protect their sister's honor and ensure that any union with Shechem is in line with their cultural and religious beliefs.
If the men refuse to be circumcised, Jacob's sons indicate they will take Dinah and leave, emphasizing the seriousness of their family's honor.
The negotiation highlights the importance of family honor, cultural practices, and the serious implications of marriage agreements in ancient society.
Reflection Questionsgenerated
- What does circumcision symbolize in the context of God's covenant with His people?
- How can we understand the cultural significance of family honor in this narrative?
- In what ways do the actions of Jacob's sons reflect their commitment to their sister's well-being?
- How does this passage challenge us to consider the importance of our commitments and agreements?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Genesis 34:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if ye will not hearken to us to be circumcised,.... Will not agree to this condition, circumcision: then will we take our daughter; by force, as the Targum of Jonathan adds: and we will be gone:
Read John Gill on Genesis 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us: No JFB commentary on these verses.
Read Robert Jamieson on Genesis 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:17 But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.Ver. 17. But if ye will not hearken.] How often have men found treason in trust, and murder under show of marriage! as in 1 Samuel 18:17; 1 Samuel 18:25 Daniel 11:17, and in the massacre of Paris.
Read John Trapp on Genesis 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Then will we take our daughter, and we will he gone.] It is natural to suppose that the tribe of Hamor was very inconsiderable, else they would not have sought an alliance with the family of Jacob, and have come so readily into a painful, disgraceful measure, without having either the sanction of Divine authority or reason; for it does not appear that the sons of Jacob urged either. And they are threatened here that if they do not agree to be circumcised, Dinah shall be taken from them, and restored to her family; and this is probably what the Shechemites saw they had not power at present to prevent.
Read AdamClarke on Genesis 34 →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 if you will not agree to be circumcised, then we will take our sister and go.”
But if you will not listen to us and be circumcised, then we will take our sister, and we will be gone.”
But if you will not agree to be circumcised, then we will take our sister and go.”
But if you do not agree to our terms by being circumcised, then we will take our sister and depart.”
Tyndale line
But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.
But if ye will not hearken to us, to be circumcised; then will we take our daughter, and we will be gone.
But if ye will not hearken vnto vs to be circumcised, then will we take our daughter and depart.
Strictly literal
But if ye do not hearken to us, to be circumcised, then will we take our daughter and go away.
and if ye hearken not unto us to be circumcised, then we have taken our daughter, and have gone.'
and if you do not listen to us to be circumcised, then we have taken our daughter, and have gone.”
But if ye will not hearken unto us, to be circumcised, then will we take our daughter, and go our way.
But if you do not listen to us and become circumcised, then we will take our sister and we will leave.”
From the Latin
But if you will not be circumcised, we will take our daughter and depart:
Simplified
But if you don't agree with us that you should be circumcised, then we'll take our sister and leave.”
But if you will not undergo circumcision as we say, then we will take our daughter and 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 Samaritan Pentateuch agrees with the Masoretic Text word for word, confirming the reading and meaning of the verse. The Dead Sea Scrolls, however, show damage, with only one word remaining visible, indicating editorial restoration for the rest.
וְאִם־ לֹ֧א תִשְׁמְע֛וּ אֵלֵ֖ינוּ לְהִמּ֑וֹל וְלָקַ֥חְנוּ אֶת־ בִּתֵּ֖נוּ וְהָלָֽכְנוּ׃
8 of the 9 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.
ואם לא תשׁמעו אלינו להמול ולקחנו את בתנו והלכנו
Agrees with the Masoretic Text here, word for word.
[ואם] [לא] [תשמעו] [אלי׳נו] [להמול] ולקחנו [את] [בת׳נו] [והלכנו]
1 word on the leather — 8 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 Genesis 34:17
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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)
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
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-1cp — Verb · Qal · sequential perfect first person common pluralHc/Vqq1cp
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
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bp
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
Conj | V-Qal-1cp — Verb · Qal · sequential perfect first person common pluralHc/Vqq1cp
(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