Judges 9:11 — Word Study
WLCוַתֹּ֤אמֶר לָהֶם֙ הַתְּאֵנָ֔ה הֶחֳדַ֙לְתִּי֙ אֶת־ מָתְקִ֔י וְאֶת־ תְּנוּבָתִ֖י הַטּוֹבָ֑ה וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־ הָעֵצִֽים׃
BSABut the fig treetᵉʼên repliedʼâmar▸ Should I stop givingchâdal■ my sweetnessmôtheq△ [inherent, a positive quality] and my goodṭôwb [pleasant, beneficial] fruittᵉnûwbâh to holdhâlak swaynûwaʻ [be promoted, take leadership] overʻal the treesʻêts [the other leaders, the prominent ones]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֤אמֶר | and it said | Verb, Qal, sequential imperfect third person feminine singular |
| לָהֶם֙ | to them | Preposition, suffix |
| הַתְּאֵנָ֔ה | the fig tree | Particle, noun common feminine singular absolute |
| הֶחֳדַ֙לְתִּי֙ | ¿ will I cease | Particle, verb qal perfect first person common singular |
| אֶת־ | the object marker | Particle |
| מָתְקִ֔י | sweetness my | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| תְּנוּבָתִ֖י | fruit my | Noun common feminine singular construct, suffix |
| הַטּוֹבָ֑ה | good | Particle |
| וְהָ֣לַכְתִּ֔י | and will I go | Verb, Qal, sequential perfect first person common singular |
| לָנ֖וּעַ | to sway | Preposition, verb qal infinitive construct common |
| עַל־ | over | Preposition |
| הָעֵצִֽים׃ | the trees | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the fig tree replied, ‘Should I stop giving my sweetness and my good fruit, to hold sway over the trees?’ |
| KJV | But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? |
| ASV | But the fig-tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees? |
| YLT | And the fig saith to them, Have I ceased from my sweetness, and my good increase, that I have gone to stagger over the trees? |
| WEB | “But the fig tree said to them, ‘Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?’ |
| BBE | But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees? |
Where they part company is חָדַל — see How Translations Differ.
The sentence contains a main clause followed by a question, emphasizing the fig tree's internal conflict regarding its role.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Judges 9:11
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 Trees Seek a Kinggenerated
Judges 9:11 is part of a parable where trees seek a ruler among themselves. The fig tree, when asked to reign, reflects on its role and the sacrifices it would have to make. This narrative illustrates themes of leadership and the value of one's contributions versus the allure of power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 13:6–7 | Then Jesus told this parable: “A man had a fig tree that was planted in his vineyard. He went to look for fruit on it, but did not find any. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — חָדַל, chadalgenerated
The verb חָדַל (chadal) means to cease or stop. It conveys the idea of ending an action or behavior, often used in contexts where a change is required. In this verse, it emphasizes the fig tree's reluctance to stop producing its sweetness and good fruit.
The parsing indicates that it is in the perfect tense, first person common singular, suggesting a personal and immediate reflection by the fig tree on its own actions and choices.
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 of the sentence is תֹּאמֶר, it said, which governs the entire clause. The structure is typical of Hebrew prose, where the subject (the fig tree) is followed by its direct speech.
The sentence is complex, with multiple clauses that include the fig tree's response and its internal questioning about ceasing to produce fruit, highlighting the fig tree's priorities.
Septuagint Backgroundgenerated
The Septuagint translates חָדַל as μὴ, meaning 'not,' which implies a negation rather than a direct translation of 'cease.' This choice suggests a more emphatic refusal rather than a simple stopping.
The Greek word for the fig tree is συκῆ, which aligns closely with the Hebrew, maintaining the focus on the tree's identity and its role in the narrative.
In plain words — the whole versegenerated
Judges 9:11 tells us that the fig tree responds to the other trees, questioning whether it should stop providing its sweetness and good fruit to take on the role of a leader. This reflects the fig tree's value in its contributions rather than seeking power.
Frequently Asked Questionsgenerated
The sweetness refers to the inherent qualities and benefits the fig tree provides, symbolizing its value and contributions.
The fig tree weighs the sacrifice of its fruitful existence against the responsibilities of leadership, highlighting a common theme of valuing one's role.
The fig tree teaches us about the importance of recognizing our unique contributions and the potential costs of seeking power or authority.
This verse illustrates that true leadership may require sacrifices that could detract from one's primary purpose or contributions.
Reflection Questionsgenerated
- What are some qualities you value in your own contributions, similar to the fig tree's sweetness?
- How do you balance your responsibilities with the roles you take on in life?
- In what ways can you recognize and appreciate the contributions of others in leadership roles?
- What lessons about leadership can you apply from the fig tree's response?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 9:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the fig tree said unto them,.... Rejecting the offer made: should I forsake my sweetness and my good fruit; for such the fruit of the fig tree is, sweet and good: so Julian (d) the emperor shows
Read John Gill on Judges 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? No JFB commentary on these verses.
Read Robert Jamieson on Judges 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy sweetness; for which that fruit is particularly commended.
Read Matthew Poole on Judges 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 9:11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?Ver. 11. Should I forsake, &c.] See Judges 9:9. And my good fruit.] Dioscorides scribit ficum utile alimentum praebere: Figs are good for meat and medicine.
Read John Trapp on Judges 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. But the fig tree said - Should I forsake my sweetness] The fruit of the fig tree is the sweetest or most luscious of all fruits. A full-ripe fig, in its own climate, has an indescribable sweetness; so much so that it is almost impossible to eat it, till a considerable time after it is gathered from the trees, and has gone through an artificial preparation. This I have often noticed.
Read AdamClarke on Judges 9 →CambridgeThe Cambridge Bible for Schools and Colleges11. my sweetness] The early ripe fig, especially, was and is esteemed for its flavour; see Isaiah 28:4, Jeremiah 24:2, Hosea 9:10, Micah 7:1.
Read Cambridge on Judges 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. The fig tree — Another of the excellent and highly valued trees of Palestine, the sweetness of whose good fruit is proverbial.
Read Daniel Denison Whedon on Judges 9 →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 the fig tree replied, ‘Should I stop giving my sweetness and my good fruit, to hold sway over the trees?’
“But the fig tree said to them, ‘Should I leave my sweetness, and my good fruit, and go to wave back and forth over the trees?’
But the fig tree replied, ‘Should I stop giving my sweetness and my good fruit, to hold sway over the trees?’
But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’
Tyndale line
But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?
But the fig-tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees?
But the fig tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees?
But the fig-tree said to them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?
But the fig tree answered them, Should I forsake my sweetenesse, and my good fruite, and goe to aduance me aboue the trees?
Strictly literal
But the fig-tree said to them, Should I leave my sweetness, and my good fruit, and go to wave over the trees?
And the fig saith to them, Have I ceased from my sweetness, and my good increase, that I have gone to stagger over the trees?
And the fig says to them, Have I ceased from my sweetness, and my good increase, that I have gone to stagger over the trees?
But the fig-tree said unto them, Should I give up my sweetness, and my good productiveness, and go to be promoted over the trees?
But the fig tree said to them, 'Should I give up my sweetness and my good fruit, just so I could return and sway over the other trees?'
From the Latin
And it answered them: Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?
Simplified
But the fig tree replied, ‘Should I stop giving my good sweet fruit just to go and sway to and fro over the trees?’
But the fig-tree said to them, Am I to give up my sweet taste and my good fruit and go waving over the trees?
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 largely agree in wording, with 12 of the 13 words matched. The Septuagint's rendering reflects its own syntax and style, but the core message remains consistent with the Hebrew.
וַתֹּ֤אמֶר לָהֶם֙ הַתְּאֵנָ֔ה הֶחֳדַ֙לְתִּי֙ אֶת־ מָתְקִ֔י וְאֶת־ תְּנוּבָתִ֖י הַטּוֹבָ֑ה וְהָ֣לַכְתִּ֔י לָנ֖וּעַ עַל־ הָעֵצִֽים׃
12 of the 13 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 9:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
Part | V-Qal-Perf-1cs — Particle · verb qal perfect first person common singularHTi/Vqp1cs
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
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
מֹ֫תֶק (motheq) means 'sweetness' and is derived from the root word for sweetness, מָתוֹק (matok). It appears only in Judges 9:11 in the Old Testament, where it is used in a figurative sense.
[מֹ֫תֶק] n.[m.] sweetness;—only sf. Ju 9:11
ref
H4987 מֹ֫תֶק
4987 motheq mo'-thek
from 4985; sweetness:--sweetness.
see HEBREW for 04985
מֹ֫תֶק (mo.teq) — sweetness.
sweetness
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
HC/To — Conjunction · particleHC/To
תְּנוּבָה (tnuwbah) refers to fruit or produce, emphasizing the idea of increase. It is derived from the root word for growth, תְּנוּבָה encompasses the general concept of agricultural yield.
תְּנוּבָה n.f. fruit, produce
base
H8570 תְּנוּבָה , fruit, produce
8570 tnuwbah ten-oo-baw'
from 5107; produce:--fruit, increase.
see HEBREW for 05107
תְּנוּבָה (te.nu.vah) — fruit.
fruit, produce
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aafsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
(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
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.