Jeremiah 19:10 — Word Study
WLCוְשָׁבַרְתָּ֖ הַבַּקְבֻּ֑ק לְעֵינֵי֙ הָֽאֲנָשִׁ֔ים הַהֹלְכִ֖ים אוֹתָֽךְ׃
BSAThen you are to shattershâbar [break, smash] the jarbaqbuq [flask, bottle] in the presenceʻayin [sight, before the eyes] who accompanyhâlak [go with, walk alongside]
| Greek | English | Parsing |
|---|---|---|
| וְשָׁבַרְתָּ֖ | and you will break | Verb, Qal, sequential perfect second person masculine singular |
| הַבַּקְבֻּ֑ק | the bottle | Particle, noun common masculine singular absolute |
| לְעֵינֵי֙ | to [the] eyes of | Preposition, noun common feminine dual construct |
| הָֽאֲנָשִׁ֔ים | the men | Particle, noun common masculine plural absolute |
| הַהֹלְכִ֖ים | who go | Particle, verb qal participle (active) masculine plural |
| אוֹתָֽךְ׃ | with you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then you are to shatter the jar in the presence of the men who accompany you, |
| KJV | Then shalt thou break the bottle in the sight of the men that go with thee, |
| ASV | Then shalt thou break the bottle in the sight of the men that go with thee, |
| YLT | 'And thou hast broken the bottle before the eyes of the men who are going with thee, |
| WEB | “Then you shall break the container in the sight of the men who go with you, |
| BBE | Then let the potter's bottle be broken before the eyes of the men who have gone with you, |
The translations agree on the action of breaking the jar, using similar terms to convey the message.
The main action is emphasized at the beginning, followed by details about the context and the witnesses.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַר
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 — Jeremiah 19:10
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 Prophecy of Destructiongenerated
Jeremiah 19:10 is part of a larger message where the prophet Jeremiah is instructed to perform a symbolic act of breaking a jar. This act serves as a visual representation of the coming destruction of Jerusalem and its people due to their disobedience to God. The surrounding verses provide context for this prophetic action, emphasizing the severity of the judgment that will come upon the nation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 48:12 | Therefore behold, the days are coming, declares the LORD, when I will send to him wanderers, who will pour him out. They will empty his vessels and shatter his jars. |
| 2 | Jeremiah 51:63–64 | When you finish reading this scroll, tie a stone to it and cast it into the Euphrates. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שָׁבַר, ve.sha.var.Tagenerated
The verb שָׁבַר (sha.var) means to break or shatter, indicating a forceful action that results in destruction. It is used in various contexts, often associated with physical breaking but can also imply emotional or spiritual destruction.
In this verse, the form is a sequential perfect, second person masculine singular, indicating a direct command to the individual performing the action. This highlights the urgency and importance of the prophetic act.
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 finite verb שָׁבַרְתָּ֖ governs the main clause, with a noun phrase as the object and a prepositional phrase indicating the context of the action. The sentence structure emphasizes the command to perform the action in front of witnesses.
The word order places the action at the forefront, highlighting the significance of the breaking of the jar as a prophetic symbol.
Septuagint Backgroundgenerated
The Septuagint translates שָׁבַר as συντρίψεις, which means to crush or break thoroughly. This choice emphasizes the complete destruction intended by the act, aligning with the message of judgment.
The Greek term suggests a more intense form of breaking than the Hebrew, indicating the severity of the impending destruction.
In plain words — the whole versegenerated
Jeremiah 19:10 tells us that God instructs Jeremiah to break a jar in front of the people accompanying him. This act symbolizes the coming destruction of the nation, illustrating how fragile their situation is due to their disobedience.
Frequently Asked Questionsgenerated
Breaking the jar symbolizes the imminent destruction of Jerusalem and serves as a warning to the people about the consequences of their actions.
The act is performed in front of witnesses to emphasize the seriousness of the message and to ensure that the people understand the gravity of the situation.
This verse is part of a larger prophetic message where Jeremiah conveys God's judgment, and the breaking of the jar serves as a vivid illustration of that judgment.
The jar represents the nation of Israel, which, like the jar, is fragile and can be destroyed due to its disobedience to God.
Reflection Questionsgenerated
- What does the action of breaking the jar teach us about the consequences of disobedience?
- How can we apply the message of this verse to our own lives today?
- In what ways do we see signs of fragility in our own communities or nations?
- How can we respond to prophetic warnings in our lives?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of the act of breaking the jar as a representation of God's judgment against the people.
And you shall break the jar in the eyes of the men who go or come with you. And you shall say to them: Thus says the Lord of hosts: So shall I break this people and this city, as one breaks a potter's vessel,Early Church Fathers on Jeremiah 19 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 19:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shall thou break the bottle in the sight of the men that go with thee.
Read John Gill on Jeremiah 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen shalt thou break the bottle in the sight of the men that go with thee, Then shalt thou break the bottle - a symbolical action, explained in Jeremiah 19:11.
Read Robert Jamieson on Jeremiah 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe earthen bottle, which, , he was commanded to carry with him into the valley of the son of Hinnom, (where he now was,) in the sight of the ancients of the priests, and of the people, the men who there were appointed to go with the prophet. This symbolical or sacramental teaching by signs was much in use by the prophets.
Read Matthew Poole on Jeremiah 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 19:10 Then shalt thou break the bottle in the sight of the men that go with thee,Ver. 10. Then shalt thou break the bottle.] That the eyes of the bystanders and beholders may affect their hearts. Non alia ratio Sacramentorum est.
Read John Trapp on Jeremiah 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Then shalt thou break the bottle . . .—Those who heard the prophet and saw his act were not unfamiliar with the imagery. The words of Psa 2:9 had portrayed the Messianic king as ruling over the nations, even as “breaking them in pieces like a potter’s vessel.” But it was a new and strange thing to hear these words applied to themselves, to see their own nation treated, not as the potter’s clay that could be remodelled, as in Jeremiah 18:1-6, either for a nobler, or, at least, for some serviceable use, but as the vessel which once broken could never be restored. Happily for Israel, there was a depth of Divine compassion which the parable failed to represent. The after-history showed…
Read Charles John Ellicott on Jeremiah 19 →CambridgeThe Cambridge Bible for Schools and Colleges10–13. See introd. summary to section. Jeremiah 19:10 links on to Jeremiah 19:2. This and the next sub-section (Jeremiah 19:14 to Jeremiah 20:6) are thought to be taken from the memoirs of Jeremiah by Baruch (see Intr. pp. xli. f.), as in them the prophet is spoken of in the third person. “The people … have the same custom of breaking a jar, when they wish to express their utmost detestation of any one. They come behind or near him, and smash the jar to atoms, thus imprecating upon him and his a like hopeless ruin.” Thomson, The Land and the Book, p. 641.
Read Cambridge on Jeremiah 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Then shall thou break the bottle — The coming calamity is set forth by this vivid symbol. Jeremiah does this in the sight of the elders, in order to arrest their attention and open their ears to his words.
Read Daniel Denison Whedon on Jeremiah 19 →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
Then you are to shatter the jar in the presence of the men who accompany you,
“Then you shall break the container in the sight of the men who go with you,
Then you are to shatter the jar in the presence of the men who accompany you,
The Lord continued, “Now break the jar in front of those who have come here with you.
Tyndale line
Then shalt thou break the bottle in the sight of the men that go with thee,
Then shalt thou break the bottle in the sight of the men that go with thee,
Then shalt thou break the bottle in the sight of the men that go with thee,
Then shalt thou break the bottle in the sight of the men that go with thee,
Then shalt thou breake the bottell in the sight of the men that go with thee,
Strictly literal
And thou shalt break the flagon in the sight of the men that go with thee,
'And thou hast broken the bottle before the eyes of the men who are going with thee,
“And you have broken the bottle before the eyes of the men who are going with you,
Then shalt thou break the bottle before the eyes of the men that are going with thee.
Then you will break the clay flask in the sight of the men who went with you.
From the Latin
And thou shalt break the bottle in the sight of the men that shall go with thee.
Simplified
Then smash the jar in front of the people with you.
Then let the potter's bottle be broken before the eyes of the men who have gone with you,
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 in the wording of this verse, with all six words matched. This consistency indicates a shared understanding of the prophetic act's significance.
וְשָׁבַרְתָּ֖ הַבַּקְבֻּ֑ק לְעֵינֵי֙ הָֽאֲנָשִׁ֔ים הַהֹלְכִ֖ים אוֹתָֽךְ׃
6 of the 6 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 Jeremiah 19:10
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.
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
בַּקְבֻּק (baqbuk) refers to a bottle or flask, derived from a root that suggests the sound made when emptying it. The entries consistently define it as a container for liquids, emphasizing its use in contexts like flasks or bottles.
בַּקְבֻּק n.[m.] flask (from gurgling sound of emptying)
base
H1228 בַּקְבֻּק
1228 baqbuk bak-book'
from 1238; a bottle (from the gurgling in emptying):--bottle,
cruse.
see HEBREW for 01238
בַּקְבֻּק (baq.buq) — flask.
flask, bottle
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
bot'-'-l (chemeth, no'-dh, nebhel, baqbuq, 'obh; askos): The most literal rendering of all the words for bottle in English Versions of the Bible is "skin," or "wine-skin," the Revised Version (British and American). The primitive bottle among eastern peoples was really a bag made from skins, tanned or untanned, of kid, goat, cow, camel or buffalo--in most cases drawn off of the animal entire, after the legs and head were cut off, and, when filled, grotesquely retaining the shape of the animal. The skins in common use today, as in ancient times no doubt, for holding water milk, butter and cheese, have the hair left on and are far from cleanly-looking. Those used for wine and oil are tanned by means of oak bark and seasoning in smoke, a process that gives a peculiar astringency of flavor to the wine kept in them, and gave rise to the parable of Jesus about putting new wine into old…
Bottle
A vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).
Earthenware vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In
The Arabs keep their water, milk and other liquids in leathern bottles. These are made of goatskins. When the animal is killed they cut off its feet and its head, and draw it in this manner out of the skin without opening its belly. The great leathern bottles are made of the skin of a he-goat, and the small ones, that serve instead of a bottle of water on the road, are made of a kid’s skin. The effect of external heat upon a skin bottle is indicated in (Psalms 119:83) "a bottle in the smoke," and of expansion produced by fermentation in (Matthew 9:17) "new wine in old bottles." Vessels of metal, earthen or glassware for liquids were in use among the Greeks, Egyptians, Etruscans and Assyrians, and also no doubt among the Jews, especially in later times. Thus (
The accompanying engraving shows the form and nature of an ancient goatskin bottle, out of which a water-carrier is offering to sell a draught of water. After the skin has been stripped off from an animal, and properly dressed, the places where the legs had been are closed up; and where the neck was, is the opening left for receiving and discharging the contents of the bottle. These were readily borne upon the shoulder, Ge 21:14. See also Jos 9:4,13 Ps 119:83 Jer 13:12.
By receiving the liquor poured into it, a skin bottle must be greatly swelled and distended; and still more, if the liquor be wine, by its fermentation while advancing to ripeness; so that if no vent be…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd — Preposition · noun common feminine dual constructHR/Ncfdc
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…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
(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
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms