Genesis 42:26 — Word Study
WLCוַיִּשְׂא֥וּ אֶת־ שִׁבְרָ֖ם עַל־ חֲמֹרֵיהֶ֑ם וַיֵּלְכ֖וּ מִשָּֽׁם׃
BSAand they loadednâsâʼ▸ [laded, placed upon] the grainsheber [corn, food] onʻal their donkeyschămôwr [asses, male donkeys]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׂא֥וּ | and they lifted | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| שִׁבְרָ֖ם | grain their | Noun common masculine singular construct, suffix |
| עַל־ | on | Preposition |
| חֲמֹרֵיהֶ֑ם | donkeys their | Noun common masculine plural construct, suffix |
| וַיֵּלְכ֖וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| מִשָּֽׁם׃ | from there | Preposition, adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and they loaded the grain on their donkeys and departed. |
| KJV | And they laded their asses with the corn, and departed thence. |
| ASV | And they laded their asses with their grain, and departed thence. |
| YLT | And they lift up their corn upon their asses, and go from thence, |
| WEB | They loaded their donkeys with their grain, and departed from there. |
| BBE | Then they put the bags of grain on their asses and went away. |
Where they part company is in the choice of words for שִׁבְרָם — see How Translations Differ.
The main verb governs the loading action, followed by a description of the object and its placement, culminating in their departure.




5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbנָשָׂא
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 42:26
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 — Joseph's Brothers Return Homegenerated
Genesis 42:26 describes how Joseph's brothers, after receiving grain, loaded it onto their donkeys and set off on their journey back home. This follows Joseph's orders to provide for them, highlighting both his care and the tension of their situation. The narrative captures a moment of transition as they leave the place where they had encountered Joseph, filled with uncertainty about their future.
Cross References
The Key Word — נָשָׂא, nasa'generated
The verb נָשָׂא (nasa') means to lift or carry. It is used here in the Qal form, indicating a simple action performed by the subject, which in this case is Joseph's brothers. The parsing shows that it is in the sequential imperfect tense, suggesting an ongoing action that they are actively engaged in.
This word encompasses a range of meanings, from lifting physical burdens to taking on responsibilities. In this context, it emphasizes the act of loading the grain onto their donkeys, a significant task as they prepare to leave.
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 יִּשְׂא֥וּ (they lifted) governs the action of the sentence, with a noun phrase indicating the object they lifted, followed by a prepositional phrase describing where the object was placed. The structure reflects a straightforward narrative style, typical of Hebrew prose.
The sentence flows from the action of loading to the subsequent action of departing, with the second verb יֵּלְכ֖וּ (they went) clearly marking the transition from one action to another.
Septuagint Backgroundgenerated
The Septuagint translates נָשָׂא with ἐπιθέντες (having placed), which carries a similar meaning but emphasizes the act of placing rather than lifting. This choice reflects a slight shift in focus from the action of lifting to the result of having placed the grain onto the donkeys.
This translation choice may indicate a broader understanding of the action, highlighting the completion of the task rather than the physical effort involved.
In plain words — the whole versegenerated
Genesis 42:26 tells us that Joseph's brothers loaded grain onto their donkeys and then left. This action follows Joseph's orders to provide for them, showing their preparations to return home after their encounter with him.
Frequently Asked Questionsgenerated
This indicates that Joseph's brothers were preparing to leave with the provisions they received, which were essential for their journey back home.
Loading the grain signifies their acceptance of Joseph's generosity and their readiness to return home, marking a pivotal moment in their story.
Their departure reflects a transition from a place of uncertainty to one of returning home, emphasizing themes of provision and journey.
This moment is part of the larger story of Joseph and his brothers, highlighting themes of reconciliation and the unfolding of God's plan for their family.
Reflection Questionsgenerated
- What does this act of loading grain symbolize for Joseph's brothers?
- How can I relate this preparation for a journey to my own life experiences?
- What does it mean to accept help or provision from others, as Joseph provided for his brothers?
- In what ways can I prepare for transitions in my own life, similar to how the brothers prepared to return home?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 42:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they laded their asses with the corn,.... Cattle very fit to carry burdens, and no doubt they had each of them one at least: and departed thence; from the place where Joseph was, and from the land of Egypt.
Read John Gill on Genesis 42 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.
Read Robert Jamieson on Genesis 42 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 42:26 And they laded their asses with the corn, and departed thence.Ver. 26. And they laded their asses.] Which are beasts fit to bear burdens; and have their names in Greek of their usefulness. ονος from ονημι. Asinum oneramus quia est asinus, &c.
Read John Trapp on Genesis 42 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. They laded their asses] Amounting, no doubt, to several scores, if not hundreds, else they could not have brought a sufficiency of corn for the support of so large a family as that of Jacob.
Read AdamClarke on Genesis 42 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Asses — Some critics have objected that asses were an abomination to the Egyptians, and would not have been allowed in the land.
Read Daniel Denison Whedon on Genesis 42 →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
and they loaded the grain on their donkeys and departed.
They loaded their donkeys with their grain, and departed from there.
and they loaded the grain on their donkeys and departed.
So they loaded their grain on their donkeys and left.
Tyndale line
And they laded their asses with the corn, and departed thence.
And they laded their asses with their grain, and departed thence.
And they laded their asses with their corn, and departed thence.
And they loaded their asses with the corn, and departed thence.
And they layed their vitaile vpon their asses, and departed thence.
Strictly literal
And they loaded their asses with their grain, and departed thence.
And they lift up their corn upon their asses, and go from thence,
And they lift up their grain on their donkeys, and go from there,
And they loaded their asses with their corn, and departed thence.
The brothers loaded their donkeys with their grain and departed from there.
From the Latin
But they having loaded their asses with the corn, went their way.
Simplified
The brothers loaded the grain onto their donkeys and then set off.
Then they put the bags of grain on their asses and went away.
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, the Septuagint, and the Samaritan Pentateuch agree on the essential wording of this verse. The Samaritan Pentateuch matches the Masoretic Text word for word, confirming the consistency of this passage across these ancient witnesses.
וַיִּשְׂא֥וּ אֶת־ שִׁבְרָ֖ם עַל־ חֲמֹרֵיהֶ֑ם וַיֵּלְכ֖וּ מִשָּֽׁם׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וישׂאו את שׁברם על חמריהם וילכו משׁם
Agrees with the Masoretic Text here, word for word.
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 42:26
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.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
The Hebrew word שֶׁ֫בֶר (*sheber*) refers to grain or corn, particularly as foodstuff. It is derived from a root that implies something broken into kernels. The entries consistently emphasize its meaning related to food, with no significant disagreement among the lexicons.
שֶׁ֫בֶר n.[m.] corn, grain, as food stuff
base
H7668 שֶׁ֫בֶר corn, grain, as food stuff
7668 sheber sheh'-ber
the same as 7667; grain (as if broken into kernels):--corn,
victuals.
see HEBREW for 07667
שֶׁ֫בֶר (she.ver) — grain.
grain, corn (as foodstuff)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
HR/D — Preposition · adverbHR/D
