Judges 5:19 — Word Study
WLCבָּ֤אוּ מְלָכִים֙ נִלְחָ֔מוּ אָ֤ז נִלְחֲמוּ֙ מַלְכֵ֣י כְנַ֔עַן בְּתַעְנַ֖ךְ עַל־ מֵ֣י מְגִדּ֑וֹ בֶּ֥צַע כֶּ֖סֶף לֹ֥א לָקָֽחוּ׃
BSAKingsmelek [rulers, monarchs] camebôwʼ■ and foughtlâcham■ [engaged in battle, waged war] thenʼâz the kingsmelek [royal leaders] of CanaanKᵉnaʻan [the land of the Canaanites] foughtlâcham■ at TaanachTaʻănâk [an ancient city in Palestine] byʻal the watersmayim [source of refreshment] of MegiddoMᵉgiddôwn [a significant city in Israel] but they tooklâqach■ [acquired, obtained] nolôʼ plunderbetsaʻ [unjust gain, spoils] of silverkeçeph [valuable metal, wealth]
| Greek | English | Parsing |
|---|---|---|
| בָּ֤אוּ | they came | Verb, Qal, perfect third person common plural |
| מְלָכִים֙ | kings | Noun common, masculine plural absolute |
| נִלְחָ֔מוּ | they fought | Verb, Niphal, perfect third person common plural |
| אָ֤ז | then | Adverb |
| נִלְחֲמוּ֙ | they fought | Verb, Niphal, perfect third person common plural |
| מַלְכֵ֣י | [the] kings of | Noun common, masculine plural construct |
| כְנַ֔עַן | Canaan | Noun proper |
| בְּתַעְנַ֖ךְ | at Taanach | Preposition, noun proper |
| עַל־ | at | Preposition |
| מֵ֣י | [the] waters of | Noun common, masculine plural construct |
| מְגִדּ֑וֹ | Megiddo | Noun proper |
| בֶּ֥צַע | profit of | Noun common, masculine singular construct |
| כֶּ֖סֶף | silver | Noun common, masculine singular absolute |
| לֹ֥א | not | Particle |
| לָקָֽחוּ׃ | they took | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Kings came and fought; then the kings of Canaan fought at Taanach by the waters of Megiddo, but they took no plunder of silver. |
| KJV | The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. |
| ASV | The kings came and fought; Then fought the kings of Canaan, In Taanach by the waters of Megiddo: They took no gain of money. |
| YLT | Kings came — they fought; Then fought kings of Canaan, In Taanach, by the waters of Megiddo; Gain of money they took not! |
| WEB | “The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver. |
| BBE | The kings came on to the fight, the kings of Canaan were warring; in Taanach by the waters of Megiddo: they took no profit in money. |
Where they part company is in the treatment of the phrase about taking plunder — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate actions and locations, culminating in the outcome of the battle.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֶלֶךְ
verbבּוֹא
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 — Judges 5:19
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 Song of Deborahgenerated
Judges 5:19 describes the battle between the kings of Canaan and the Israelite forces led by Deborah and Barak. This song celebrates the victory of Israel and reflects on the futility of the enemy's efforts in battle. The context emphasizes the divine intervention that led to Israel's triumph, contrasting the might of earthly kings with the power of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 10:22–27 | Then Joshua said, “Open the mouth of the cave and bring those five kings out to me.” |
| 2 | Joshua 11:1–15 | Now when Jabin king of Hazor heard about these things, he sent word to Jobab king of Madon; to the kings of Shimron and Achshaph; |
| 3 | Psalm 48:4–6 | For behold, the kings assembled; they all advanced together. |
| 4 | Psalm 68:12–14 | “Kings and their armies flee in haste; she who waits at home divides the plunder. |
| 5 | Psalm 118:8–12 | It is better to take refuge in the LORD than to trust in man. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בָּ֤אוּ, Ba.'ugenerated
The verb בּוֹא (bo) means 'to come' or 'to go in.' It is a common verb in Hebrew, used to describe various forms of movement, including physical arrival and abstract concepts such as events occurring. The parsing indicates it is in the perfect tense, third person, common plural, suggesting a completed action.
This verb is frequently used throughout the Hebrew Bible, appearing in contexts from entering a city to approaching a person. Its versatility makes it a foundational term in Hebrew, used in both literal and figurative senses.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the rendering of בָּ֤אוּ as came.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the finite verb בָּ֤אוּ, they came. This verb governs the subject מְלָכִים֙, kings, and is followed by additional clauses detailing the actions of the kings of Canaan.
The structure emphasizes the sequence of events: first the kings came, then they fought, and finally, the outcome is noted with the negation of taking spoils.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָּ֤אוּ is rendered as ἦλθον (ēlthon), which also means 'came.' This translation retains the sense of arrival and action.
The choice of παρετάχαντο for נִלְחָ֔מוּ indicates a focus on the engagement in battle, aligning closely with the original Hebrew meaning.
In plain words — the whole versegenerated
Judges 5:19 tells us that kings came to fight, specifically the kings of Canaan at Taanach by the waters of Megiddo. Despite their efforts in battle, they did not take any silver as plunder.
Frequently Asked Questionsgenerated
It indicates that despite their efforts in battle, the kings of Canaan were unable to gain any rewards or spoils from the conflict.
Taanach is significant as it was a strategic city in ancient Palestine, and its mention highlights the geographical context of the battle.
The term 'kings' refers to the rulers of Canaan who engaged in battle against the Israelites, emphasizing the opposition they faced.
The verse illustrates how, despite the might of the kings, they were ultimately unsuccessful, suggesting that divine intervention played a role in Israel's victory.
Reflection Questionsgenerated
- What does this verse teach about the futility of opposing God's plans?
- How can we understand the significance of the locations mentioned in this battle?
- In what ways can we apply the lessons of this battle to our own struggles?
- What role does faith play in achieving victory over challenges we face?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, noting the significance of the kings' actions and their context in the land of Canaan.
Kings came and fought. The kings of the land of Canaan said, who were subject to King Jabin. The kings of Canaan fought. It repeats the same thing in Tanach. Tanach is indeed a province where the Kishon River is.Early Church Fathers on Judges 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe kings came,.... Who were with Sisera, as the Targum adds; unless Deborah can be thought to refer to the battle, supposed to be fought about the same place, between Joshua and the kings in
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. The kings came and fought. This describes the scene of battle, and the issue.
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe kings; either confederate with him, or subject to him: for it is known that there were divers petty kings in those parts; which also ofttimes were subject to one greater and more potent king; and particularly this Hazor, where this Jabin now reigned, , was beforetime the head of divers petty kingdoms, . Taanach and Megiddo were two eminent cities, belonging indeed to Manasseh, , but seated in the tribe of Issachar, , not far from Mount Tabor, , nor from the river Kishon. They took no gain of money; either, first, From Sisera. They fought without pay, whether from mere hatred of the Israelites, and a desire to be revenged upon them; or from a full hope and confidence of paying themselves…
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:19 The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.Ver. 19. The kings came and fought.] They could combine, but so could not the Israelites. What a shame is it that the great Turk should be heard to say, that he sooner expected that his fingers should be all of one length than that the Christian princes should be all of one mind against him their common enemy. They took no gain of money.] Desiderabile argentum non acceperunt, they served freely without pay, out of their love to the cause, and hopes of making themselves great gainers by the spoils of the Israelites. So George Fransperg, a general in the…
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) The kings.—Comp. Joshua 11:1. Jabin did not stand alone. In Taanach.—See Judges 1:27. The word means “sandy soil.” By the waters of Megiddo.—The affluents of the Kishon, or the swollen waves of the river itself. There is a copious spring at Lejjûn, the ancient Megiddo, which in rainy seasons rapidly turns the plain into a morass (Thomson’s Land and Book. ch. 29). They took no gain of money.—Literally, fragment of silver they did not take. They had doubtless hoped, if not for much actual spoil, at least for ransom from the numerous captives which they expected to win, or from the gain derived by selling them into slavery.
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. The kings came and fought] It is conjectured that Jabin and his confederates had invaded Manasseh, as both Taanach and Megiddo were in that tribe: and that they were discomfited by the tribes of Zebulun and Naphtali at Taanach and Megiddo; while Barak defeated Sisera at Mount Tabor. They took no gain of money] They expected much booty in the total rout of the Israelites; but they were defeated, and got no prey; or, if applied to the Israelites, They fought for liberty, not for plunder.
Read AdamClarke on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Canaanite hosts are now described, led to battle by their numerous kings. (Compare Joshua 12:21.) They took no gain of money - i. e.
Read Albert Barnes on Judges 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. There came kings — Canaanitish kings or princes confederate with Jabin. Compare Joshua 11:1-5. As in Joshua’s time, so now, all these kings combined together to fight with Israel.
Read Daniel Denison Whedon on Judges 5 →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
Kings came and fought; then the kings of Canaan fought at Taanach by the waters of Megiddo, but they took no plunder of silver.
“The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver.
Kings came and fought; then the kings of Canaan fought at Taanach by the waters of Megiddo, but they took no plunder of silver.
Kings came, they fought; the kings of Canaan fought, at Taanach by the waters of Megiddo, but they took no silver as plunder.
Tyndale line
The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.
The kings came and fought; Then fought the kings of Canaan, In Taanach by the waters of Megiddo: They took no gain of money.
The kings came and fought; then fought the kings of Canaan; in Taanach by the waters of Meggido: they took no gain of money.
The kings came and fought, then fought the kings of Canaan in Tanach by the waters of Megiddo; they took no gain of money.
The Kings came and fought: then fought the Kings of Canaan in Taanach by the waters of Megiddo: they receiued no gaine of money.
Strictly literal
Kings came, — they fought; Then fought the kings of Canaan; At Taanach, by the waters of Megiddo; They took no spoil of silver.
Kings came — they fought; Then fought kings of Canaan, In Taanach, by the waters of Megiddo; Gain of money they took not!
Kings came—they fought; Then kings of Canaan fought, || In Taanach, by the waters of Megiddo; They did not take gain of money!
There came kings, [and] fought, then fought the kings of Canaan, in Ta'anach by the waters of Megiddo: gain of money they took not away.
The kings came, they fought; the kings of Canaan fought at Taanach by the waters of Megiddo. But they took away no silver as plunder.
From the Latin
The kings came and fought, the kings of Chanaan fought in Thanach by the waters of Mageddo, and yet they took no spoils.
Simplified
Kings came and fought, the Canaanite kings fought at Taanach near the waters of Megiddo, but they didn't get any silver plunder.
The kings came on to the fight, the kings of Canaan were warring; in Taanach by the waters of Megiddo: they took no profit in money.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Judges 5:19, with all words matching in the Hebrew and Greek versions, confirming the accuracy of the translation.
בָּ֤אוּ מְלָכִים֙ נִלְחָ֔מוּ אָ֤ז נִלְחֲמוּ֙ מַלְכֵ֣י כְנַ֔עַן בְּתַעְנַ֖ךְ עַל־ מֵ֣י מְגִדּ֑וֹ בֶּ֥צַע כֶּ֖סֶף לֹ֥א לָקָֽחוּ׃
15 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 5:19
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural absoluteHNcmpa
of Judah and Israel. For the list see table at the end of this volume.
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
Adv — AdverbHD
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural constructHNcmpc
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…
כְּנַ֫עַן (ke.na.an) refers to both Canaan, the son of Ham, and the land west of the Jordan River where the Israelites settled, as well as the term for merchant or trader. The word is associated with lowland and trade, particularly linked to the Canaanites and Phoenicians. There is a distinction made between its use as a proper noun and as a common noun for merchants.
כְּנַ֫עַן 90 n.pr.m. et terr. Canaan
as n. pr. m., son of Ham
land, W. of Jordan, into wh. Hebrews came, and where they settled, subduing the inhabitants
the coast, esp. Phoenicia
base
כְּנַ֫עַן n.[m.] merchant(s) (because Canaanites, esp. Phoenicians, were traders)
base
H3667a כְּנַ֫עַן Canaan . as n. pr. m., son of Ham
. . land, W. of Jordan, into wh. Hebrews came, and where they settled, subduing the inhabitants
. the coast, esp. Phoenicia
H3667b כְּנַ֫עַן merchant(s)
3667 Kna`an ken-ah'-an
from 3665; humiliated; Kenaan, a son a Ham; also the country
inhabited by him:--Canaan, merchant, traffick.
see HEBREW for 03665
כְּנַ֫עַן (ke.na.an) — Canaan.
§ Canaan = "lowland"
the land west of the Jordan peopled by the descendants of Canaan and subsequently conquered by the Israelites under Joshua
כְּנַ֫עַן (ke.na.an) — merchant.
merchant, trader
Also means: ke.na.a.ni (כְּנַעֲנִי "merchant" H3669B)
כְּנַ֫עַן (ke.na.an) — Canaan.
A man living at the time of the Patriarchs, first mentioned at Gen.9.18;
son of: Ham (H2526);
brother of: Cush (H3568), Egypt (H4714) and Put (H6316);
father of: Sidon (H6721), Heth (H2845), Jebusite (H2983), Amorite (H0567), Girgashite (H1622), Hivite (H2340), Arkite (H6208), Sinite (H5513), Arvadite (H0721), Zemarite (H6786) and Hamathite (H2577)
§ merchant, trader
N-proper — Noun properHNpl
Canaan
(1.) The fourth son of Ham (Gen. 10:6). His descendants were under a curse in consequence of the transgression of his father (9:22-27). His eldest son, Zidon, was the father of the Sidonians and Phoenicians. He had eleven sons, who were the founders of as many tribes (10:15-18).
(2.) The country which derived its name from the preceding. The name as first used by the Phoenicians denoted only the maritime plain on which Sidon was built. But in the time of Moses and Joshua it denoted the whole country to the west of the Jordan and the Dead Sea (Deut. 11:30). In Josh. 5:12 the LXX. read, “land of the Phoenicians,” instead of “land of Canaan.”
(Ca’nan) (low, flat). The fourth son of Ham, (Genesis 10:6; 1 Chronicles 1:8) the progenitor of the Phoenicians [ZIDON, OR SIDON], and of the various nations who before the Israelite conquest people the seacoast of Palestine, and generally the while of the country westward of the Jordan. (Genesis 10:13; 1 Chronicles 1:13) (B.C. 2347.) The name "Canaan" is sometimes employed for the country itself.
1. The son of Ham, and grandson of Noah, Ge 9:18. His numerous posterity seem to have occupied Zidon first, and thence spread into Syria and Canaan, Ge 10:15-19 1Ch 1:13-16. The Jews believe that he was implicated with his father in the dishonor done to Noah, Ge 9:20-27, which was the occasion of the curse under which he and his posterity suffered, Jos 9:23,27 2Ch 8:7,8 2. The land peopled by Canaan and his posterity, and afterwards given to the Hebrews. This country has at different periods been called by various names, either from its inhabitants or some…
merchant; trader; or that humbles and subdues
תַּעֲנָךְ (Ta`anak) refers to Taanach, an ancient Canaanite city mentioned in the Old Testament. It is described as being conquered by Joshua and allotted to the half tribe of Manasseh, located in the territory of Issachar. The name is associated with the meaning "sandy." The lexicons indicate uncertainty about its derivation.
תַּעֲנָךְ n.pr.loc. in Great Plain
base
H8590 תַּעֲנָךְ
8590 Ta`anak tah-an-awk'
or Tanak {tah-nawk'}; of uncertain derivation; Taanak or
Tanak, a place in Palestine:--Taanach, Tanach.
תַּעֲנָךְ (ta.a.nakh) — Taanach.
Taanach or Tanach = "sandy"
an ancient Canaanite city conquered by Joshua and allotted to the half tribe of Manasseh although in the territory of Issachar; given to the Kohathite Levites; located on the west of the Jordan and near the waters of Megiddo
Also named: a.ner (עָנֵר "Aner" H6063H)
Prep | N-proper — Preposition · noun properHR/Npl
ta'-nak (ta`anakh, or ta`nakh; the Septuagint Tanach, with many variants): A royal city of the Canaanites, the king of which was slain by Joshua (12:21). It was within the boundaries of the portion of Issachar, but was one of the cities reckoned to Manasseh (Jos 17:11; 1Ch 7:29), and assigned to the Kohathite Levites (Jos 21:25). The Canaanites were not driven out; only at a later time they were set to taskwork (Jos 17:12 f; Jud 1:27 f). Here the great battle was fought when the defeat of Sisera broke the power of the oppressor Jabin (Jud 5:19). It was in the…
Taanach
A sandy place, an ancient royal city of the Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south of Megiddo. Its king was conquered by Joshua (12:21). It was assigned to the Levites of the family of Kohath (17:11-18; 21:25). It is mentioned in the song of Deborah (Judg. 5:19). It is identified with the small modern village of Ta’annuk.
(sandy), an ancient Canaanitish city whose king is enumerated among the thirty-one kings conquered by Joshua. (Joshua 12:21) It came into the half tribe of Manasseh, (Joshua 17:11; 21:25; 1 Chronicles 7:29) and was bestowed on the Kohathite Levites. (Joshua 21:25) Taanach is almost always named in company with Megiddo, and they were evidently the chief towns of that fine rich district which forms the western portion of the great plain of Esdraelon. (1 Kings 4:12) It is still called Ta’annuk , and) stands about four miles southeast of Lejjun and 13 miles southwest of Nazareth.
A Caanite royal city, Jos 12:21, in the territory of Issachar, but assigned to Manesseh, Jos 17:11; 21:25. There is still a small place called Taannuk on the south border of the plain of Esdraelon, four miles southeast of the site of Megiddo, which is usually named with Taanach, Jud 1:27; 5:19; 1Ki 4:12.
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
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural constructHNcmpc
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…
מְגִדּוֹ (Megiddo) refers to an ancient city in Canaan, associated with the tribe of Manasseh. The name is thought to mean "place of crowds." It is located near the plain of Esdraelon and is also linked to the term Armageddon in the New Testament. The entries consistently identify it as a geographical location without significant disagreement.
מְגִדּוֹ and מְגִדּוֹן n.pr.loc. old Canaanitish city, assigned to Manasseh
base
H4023 מְגִדּוֹ, מְגִדּוֹן
4023 Mgiddown meg-id-done'
(Zech. 12 or Mgiddow {meg-id-do'}; from 1413; rendezvous;
Megiddon or Megiddo, a place in Palestine:--Megiddo,
Megiddon.
see HEBREW for 012
see HEBREW for 01413
מְגִדּוֹ (me.gid.don) — Megiddo.
Megiddo or Megiddon = "place of crowds"
ancient city of Canaan assigned to Manasseh and located on the southern rim of the plain of Esdraelon 6 miles (10 km) from Mount Carmel and 11 miles (18 km) from Nazareth
Also named: Armageddōn (Ἀρμαγεδδών "Armageddon" G0717)
N-proper — Noun properHNpl
Megiddo
Place of troops, originally one of the royal cities of the Canaanites (Josh. 12:21), belonged to the tribe of Manasseh (Judg. 1:27), but does not seem to have been fully occupied by the Israelites till the time of Solomon (1 Kings 4:12; 9:15).
The valley or plain of Megiddo was part of the plain of Esdraelon, the great battle-field of Palestine. It was here Barak gained a notable victory over Jabin, the king of Hazor, whose general, Sisera, led on the hostile army. Barak rallied the warriors of the northern tribes, and under the encouragement of Deborah (q.v.), the prophetess, attacked the Canaanites in the great plain. The army of Sisera was thrown into complete confusion, and was engulfed in the waters of the Kishon…
(place of crowns) was in a very marked position on the southern rim of the plain of Esdraelon, on the frontier line of the territories of the tribes of Issachar and Manasseh, 6 miles from Mount Carmel and 11 from Nazareth. It commanded one of those passes from the north into the hill country which were of such critical importance on various occasions in the history of Judea. Judith 4:7. The first mention occurs in (Joshua 12:21) where Megiddo appears as the city of one of the kings whom Joshua defeated on the west of the Jordan. The song of Deborah brings the place vividly before us, as the scene of the great conflict between Sisera and Barak. When Pharaoh-necho came from Egypt against the king of Assyria, Josiah joined the latter, and was slain at Megiddo. (2 Kings 23:29;
A town of Manesseh, thought within the bounds of Issachar. It had been a royal city of the Canaanites, and they long retained a foothold in it, Jos 12:21; 17:11; Jud 1:27. It lay in the southwest border of the plain of Esdraelon, near the Kishon, which is probably intended by "the waters of Megiddo," mentioned in the song of Deborah and Barak as the scene of their victory, Jud 5:19,21. In the reign of Solomon, Megiddo was fortified, 1Ki 9:15. Here king Ahaziah died, and King Josiah was defeated, slain, and sorely lamented, 2Ki 9:27; 23:29; Zec 12:11. Robinson…
his precious fruit; declaring a message
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms — Noun common · masculine singular constructHNcmsc
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…
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
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 לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp