Joel 2:8 — Word Study
WLCוְאִ֤ישׁ אָחִיו֙ לֹ֣א יִדְחָק֔וּן גֶּ֥בֶר בִּמְסִלָּת֖וֹ יֵֽלֵכ֑וּן וּבְעַ֥ד הַשֶּׁ֛לַח יִפֹּ֖לוּ לֹ֥א יִבְצָֽעוּ׃
BSAThey do notlôʼ [crowd or oppress] jostledâchaq▸ oneʼîysh anotherʼâch eachgeber in his pathmᵉçillâh [own unique, or highway] They burst throughnâphal▸ the defensesshelach [or weapons] neverlôʼ [stopping or cutting off] breaking ranksbâtsaʻ▸ [or their course]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֤ישׁ | and each | Conjunction, noun common masculine singular absolute |
| אָחִיו֙ | brother its | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| יִדְחָק֔וּן | they crowd ! | Verb qal imperfect third person masculine plural, suffix |
| גֶּ֥בֶר | a man | Noun common, masculine singular absolute |
| בִּמְסִלָּת֖וֹ | on track its | Preposition, noun common feminine singular construct, suffix |
| יֵֽלֵכ֑וּן | they go ! | Verb qal imperfect third person masculine plural, suffix |
| וּבְעַ֥ד | and through | Conjunction |
| הַשֶּׁ֛לַח | the weapon[s] | Particle, noun common masculine singular absolute |
| יִפֹּ֖לוּ | they fall | Verb, Qal, imperfect third person masculine plural |
| לֹ֥א | not | Particle |
| יִבְצָֽעוּ׃ | they stop | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They do not jostle one another; each proceeds in his path. They burst through the defenses, never breaking ranks. |
| KJV | Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded. |
| ASV | Neither doth one thrust another; they march every one in his path; and they burst through the weapons, and break not off their course. |
| YLT | And each his brother they press not, Each in his way they go on, If by the missile they fall, they are not cut off. |
| WEB | One doesn’t jostle another. They each march in their own path. They burst through the defenses and don’t break ranks. |
| BBE | No one is pushing against another; everyone goes straight on his way: bursting through the sword points, their order is not broken. |
Where they part company is אִישׁ — see How Translations Differ.
The sentence is structured around a main action with additional phrases that clarify the behavior and characteristics of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָפַל
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 — Joel 2:8
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 Army of the Lordgenerated
Joel 2:8 is part of a vivid portrayal of an army that advances with precision and strength. This passage illustrates the unstoppable nature of the forces described, emphasizing their individual paths and collective power. The imagery evokes the might and discipline of the army, which is a metaphor for God's judgment and intervention in the world, as seen throughout the book of Joel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 23:10 | He stationed all the troops, with their weapons in hand, surrounding the king by the altar and the temple, from the south side to the north side of the temple. |
| 2 | 2 Chronicles 32:5 | Then Hezekiah worked resolutely to rebuild all the broken sections of the wall and to raise up towers on it. He also built an outer wall and reinforced the supporting terraces of the City of David, and he produced an abundance of weapons and shields. |
| 3 | Nehemiah 4:17–23 | who were rebuilding the wall. The laborers who carried materials worked with one hand and held a weapon with the other. |
| 4 | Job 33:18 | to preserve his soul from the Pit and his life from perishing by the sword. |
| 5 | Job 36:12 | But if they do not obey, then they perish by the sword and die without knowledge. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אִישׁ, ve.'Ishgenerated
The word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. In this context, it emphasizes the individual nature of each soldier's path within the larger army, highlighting their unique contributions to the collective movement.
The parsing indicates that it is a masculine singular noun, which reinforces the idea of each man acting independently while still being part of the whole. The use of this term underscores the strength and determination of each individual in the face of a formidable challenge.
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 יֵֽלֵכ֑וּן, they go, governs the sentence, with several phrases attached: a noun phrase for the subject, a prepositional phrase indicating their path, and another verb phrase describing their actions. The structure emphasizes the coordinated movement of the army.
The word order in Hebrew places the subject first, highlighting the individual soldiers before describing their actions, which adds to the sense of unity and purpose in their advance.
Septuagint Backgroundgenerated
The Septuagint uses ἕκαστος (hekastos) for אִישׁ, which means 'each' or 'every one.' This choice reinforces the individuality of each soldier in the army while maintaining the collective strength of the group.
This translation choice reflects an understanding of the text that emphasizes both the uniqueness of each soldier and their role within the larger force, aligning closely with the original Hebrew intent.
In plain words — the whole versegenerated
Joel 2:8 describes an army that moves with precision and strength. Each soldier follows his own path without crowding or jostling others, emphasizing their discipline. They break through defenses without stopping or losing their formation, illustrating a powerful and unified force.
Frequently Asked Questionsgenerated
This indicates that the soldiers move in a disciplined manner, maintaining their individual paths without interfering with each other.
This highlights the unique role of each individual within the army, suggesting that each has a specific purpose in the collective advance.
This verse illustrates the power and judgment of God through the imagery of an unstoppable army, reflecting the themes of divine intervention and restoration found throughout the book.
The imagery of an army conveys strength, unity, and purpose, which serves to emphasize the seriousness of God's impending judgment and the need for the people to prepare.
Reflection Questionsgenerated
- In what areas of my life do I need to be more disciplined and focused, like the soldiers in this verse?
- How can I recognize and appreciate the unique paths of those around me in my community?
- What does it mean for me to move forward without crowding or jostling others in my relationships?
- How can I contribute to a unified effort in my church or community while still maintaining my individuality?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 2:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shall one thrust another,.... Press upon another, thrust him out of his place, or push him forward, or any ways straiten and distress him, or in the least hinder him in his progress: they
Read John Gill on Joel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: Depicting the regular military order of
Read Robert Jamieson on Joel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNeither shall one thrust another: the prophet, in pursuance of the allegory, tells us how this army of locusts do move without disorder; so shall they who are hereby typified; it is much the same with the last clause of the former verse. They shall walk; before it was run, i.e. for speed, now it is walk, for stedfast and even motion. Every one in his path; the track he first takes to, follow his leader exactly, and observe rank and file. When they fall upon the sword, they shall not be wounded; the sword shall not be a weapon to destroy them, they shall run among swords, yet not be wounded; literally verified in the locusts, and verified in the strange preservations and escapes from dangers…
Read Matthew Poole on Joel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 2:8 Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.Ver. 8. Neither shall one thrust another] Or straiten another. The Greek word διωκω, to press and persecute, seems to come from this Hebrew word Dakag. The prophet still alludeth to the matter of marshalling armies in such sort, as that neither may the soldiers hinder one another, nor the enemy have any advantage to break in upon them. Exercitus pulchre dispositus, et amicis pulcherrimus videtur, et hostibus inexpugnabilis, saith Xenophon (In Oeconom.); that is, a well ordered army seemeth both beautiful to their friends and invincible to their…
Read John Trapp on Joel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-9) They shall run lite mighty men.—The onward irresistible march of the invaders is graphically described by the illustration of the advance of locusts. They appear on the mountains which environ the city, they mount the walls, they rush through the streets, they enter the houses, they are in possession of Jerusalem. Dr. Thomson (The Land and the Book, p. 416) describes the movements of a locust army in the following terms:—“Their number was astounding; the whole face of the mountain was black with them. On they came, like a living deluge. We dug trenches, and kindled fires, and beat and burned to death heaps upon heaps; but the effort was utterly useless. Wave after wave rolled up the…
Read Charles John Ellicott on Joel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They shall not be wounded.] They have hard scales like a coat of mail; but the expression refers to the utter uselessness of all means to prevent their depredations. See Shaw's account above.
Read AdamClarke on Joel 2 →CambridgeThe Cambridge Bible for Schools and Colleges8. they move along every one in his highway] or raised way, specially prepared by throwing up earth, stones, &c., and then levelling the surface (Isaiah 40:3; Isaiah 57:14; Isaiah 62:10). Here figuratively for a definitely marked path. and they fall about the weapons without breaking (their course)] i.e. weapons are powerless to arrest their progress: a few may fall wounded, when the sword is directed against them, but the mass moves on, with its ranks still unbroken. Similarly R.V. marg. The words are however difficult; and this explanation cannot be said to be certain. R.V. renders the first clause (with Hitzig, Keil, and Wellhausen) “and they burst through (i.e. in between) the weapons,”…
Read Cambridge on Joel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen they fall upon the sword - (literally, “among the darts”) they shall not be wounded It may be that the prophet would describe how the locust seems armed as in a suit of armor.
Read Albert Barnes on Joel 2 →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
They do not jostle one another; each proceeds in his path. They burst through the defenses, never breaking ranks.
One doesn’t jostle another. They each march in their own path. They burst through the defenses and don’t break ranks.
They do not jostle one another; each proceeds in his path. They burst through the defenses, never breaking ranks.
They do not jostle one another; each of them marches straight ahead. They burst through the city defenses and do not break ranks.
Tyndale line
Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.
Neither doth one thrust another; they march every one in his path; and they burst through the weapons, and break not off their course.
Neither doth one thrust another; they march every one in his path: and they burst through the weapons, and break not off their course.
Neither shall one thrust another; they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.
Neither shall one thrust another, but euery one shall walke in his path: and when they fall vpon the sword, they shall not be wounded.
Strictly literal
Neither doth one press upon another; they march every one in his path; and fall amid weapons, but are not wounded.
And each his brother they press not, Each in his way they go on, If by the missile they fall, they are not cut off.
And each does not press his brother, || They each go on in his way, || If they fall by the missile, they are not cut off.
And they do not press one another; every one on his beaten track do they go forward: and they pass through between war-like weapons, and change not their purpose.
Neither does one thrust another aside; they march, each in his path; they break through the defenses and do not fall out of line.
From the Latin
No one shall press upon his brother: they shall walk every one in his path: yea, and they shall fall through the windows, and shall take no harm.
Simplified
They do not jostle one another, they stay on track; and even if some are cut down, they are not stopped.
No one is pushing against another; everyone goes straight on his way: bursting through the sword points, their order is not broken.
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 is supported by the Septuagint, which matches word-for-word in this verse. The Dead Sea Scrolls also align closely with the MT, though some words are restored by editors. The consistency across these texts reinforces the reliability of the verse.
וְאִ֤ישׁ אָחִיו֙ לֹ֣א יִדְחָק֔וּן גֶּ֥בֶר בִּמְסִלָּת֖וֹ יֵֽלֵכ֑וּן וּבְעַ֥ד הַשֶּׁ֛לַח יִפֹּ֖לוּ לֹ֥א יִבְצָֽעוּ׃
12 of the 12 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.
[ואיש] [אחי׳ו] [לא] [ידחקו׳ן] [גבר] [במסלת׳ו] [ילכו׳ן] בעד השלח [יפלו] [לא] [יבצעו]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
ואיש ואחי׳ו [לא] [ידחקו׳ן] [גבר] [במסלת׳ו] [ילכו׳ן] [ובעד] [השלח] יפלו
10 words of the verse are on this fragment — 2 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joel 2:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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
דָּחַק (dachaq) is a primitive root meaning to press or oppress. It encompasses actions like thrusting and crowding. The entries consistently highlight its use in contexts of oppression and crowding, but do not provide specific verse references.
[דָּחַק] vb. thrust, crowd, oppress
base
H1766 דָּחַק
1766 dachaq daw-khak'
a primitive root; to press, i.e. oppress:--thrust, vex.
דָּחַק (da.chaq) — to crowd.
1) to thrust, oppress, crowd
1a) (Qal) to thrust, crowd
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מְסִלָּה (mesillah) means 'highway' and refers to a thoroughfare, which can be literal, like a public road, or figurative, such as a path or course. It is derived from the root word for 'to tread' or 'to walk' (H5549). The entries consistently emphasize its meaning related to roads and pathways.
מְסִלָּה n.f. highway
base
H4546 מְסִלָּה highway
4546 mcillah mes-il-law'
from 5549; a thoroughfare (as turnpiked), literally or
figuratively; specifically a viaduct, a staircase:--causeway,
course, highway, path, terrace.
see HEBREW for 05549
מְסִלָּה (me.sil.lah) — highway.
highway, raised way, public road
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
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
HVqi3mp/Sn — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
(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
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
HC/Acbsc — ConjunctionHC/Acbsc
שֶׁ֫לַח (shelach) refers to a missile or weapon, such as a spear, and can also denote a sprout or shoot. The word is derived from a root meaning to send forth. It encompasses meanings related to both physical weapons and botanical growth.
שֶׁ֫לַח n.[m.] missile, weapon, sprout (late)
base
H7973 שֶׁ֫לַח
7973 shelach sheh'-lakh
from 7971; a missile of attack, i.e. spear; also
(figuratively) a shoot of growth; i.e. branch:--dart, plant,
X put off, sword, weapon.
see HEBREW for 07971
שֶׁ֫לַח (she.lach) — missile.
1) weapon, missile, sprout
1a) missile, weapon
1b) sprout, shoot
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
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
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp