Joshua 9:4 — Word Study
WLCוַיַּעֲשׂ֤וּ גַם־ הֵ֙מָּה֙ בְּעָרְמָ֔ה וַיֵּלְכ֖וּ וַיִּצְטַיָּ֑רוּ וַיִּקְח֞וּ שַׂקִּ֤ים בָּלִים֙ לַחֲמ֣וֹרֵיהֶ֔ם וְנֹאד֥וֹת יַ֙יִן֙ בָּלִ֔ים וּמְבֻקָּעִ֖ים וּמְצֹרָרִֽים׃
BSAacted deceptivelyʻâsâh▸ [with craftiness, cunningly] as envoystsâyar△▸ [ambassadors, messengers] carryinglâqach▸ on their donkeyschămôwr [asses, male donkeys] worn-outbâleh [old, tattered] sackssaq [sackcloth, coarse cloth] and oldbâleh [worn out, no longer new] wineskinsnôʼd [wine bottles, leather containers] crackedbâqaʻ [broken, torn] and mendedtsârar [bound up, repaired]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲשׂ֤וּ | and they acted | Verb, Qal, sequential imperfect third person masculine plural |
| גַם־ | also | Adverb |
| הֵ֙מָּה֙ | they | Pronoun |
| בְּעָרְמָ֔ה | with cunning | Preposition, noun common feminine singular absolute |
| וַיֵּלְכ֖וּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| וַיִּצְטַיָּ֑רוּ | and they acted as ambassadors | Verb, Hithpael, sequential imperfect third person masculine plural |
| וַיִּקְח֞וּ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| שַׂקִּ֤ים | sacks | Noun common, masculine plural absolute |
| בָּלִים֙ | worn out | Adj |
| לַחֲמ֣וֹרֵיהֶ֔ם | for donkeys their | Preposition, noun common masculine plural construct, suffix |
| וְנֹאד֥וֹת | and skin-bottles of | Conjunction, noun common feminine plural construct |
| יַ֙יִן֙ | wine | Noun common, masculine singular absolute |
| בָּלִ֔ים | worn out | Adj |
| וּמְבֻקָּעִ֖ים | and split | Conjunction, verb pual participle (passive) masculine plural |
| וּמְצֹרָרִֽים׃ | and tied up | Conjunction, verb pual participle (passive) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended. |
| KJV | They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; |
| ASV | they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine-skins, old and rent and bound up, |
| YLT | and they work, even they, with subtilty, and go, and feign to be ambassadors, and take old sacks for their asses, and wine-bottles, old, and rent, and bound up, |
| WEB | they also resorted to a ruse, and went and made as if they had been ambassadors, and took old sacks on their donkeys, and old, torn-up and bound up wineskins, |
| BBE | Acting with deceit, got food together as if for a long journey; and took old food-bags for their asses, and old and cracked wine-skins kept together with cord; |
Where they part company is בָּלִים — see How Translations Differ.
The main clause introduces the Gibeonites' actions, with several subordinate phrases detailing their journey and the items they carried.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
The sentence as the grammar sees it Open the tree ›
1 of 15 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 — Joshua 9:4
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 Gibeonites' Deceptiongenerated
Joshua 9:4 describes how the Gibeonites, having heard of the Israelites' victories, cleverly devised a plan to deceive them. They presented themselves as travelers from a distant land, seeking a treaty, in order to avoid being destroyed by Israel. Their actions highlight themes of cunning and strategy in the narrative of Israel's conquest.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 34:13 | But because Shechem had defiled their sister Dinah, Jacob’s sons answered him and his father Hamor deceitfully. |
| 2 | 1 Kings 20:31–33 | Then the servants of Ben-hadad said to him, “Look now, we have heard that the kings of the house of Israel are merciful. Let us go out to the king of Israel with sackcloth around our waists and ropes around our heads. Perhaps he will spare your life.” |
| 3 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
| 4 | Luke 16:8 | The master commended the dishonest manager because he had acted shrewdly. For the sons of this age are more shrewd in dealing with their own kind than are the sons of light. |
| 5 | Psalm 119:83 | Though I am like a wineskin dried up by smoke, I do not forget Your statutes. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּעָרְמָ֔ה, be.'a.re.Mahgenerated
The noun עָרְמָה (ormah) means craftiness or cunning, and it can imply both positive and negative connotations. In this context, it describes the deceptive strategy employed by the Gibeonites to manipulate the situation to their advantage.
This word is used sparingly in the Hebrew Bible, appearing only five times, indicating a specific focus on the cleverness or trickery involved in their actions. The parsing as a feminine singular noun emphasizes the quality of craftiness in their approach.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses acted deceptively to convey the Gibeonites' cunning. The KJV and ASV also reflect this meaning with did work wilily.
Where translations differ is in the rendering of בָּלִים — worn out (BSB, FBV, MSB) versus old (ASV, KJV, WEB). This shows a slight variation in interpretation of the state of the sacks and wineskins.
Sentence Structuregenerated
The main verb is וַיַּעֲשׂ֤וּ (and they acted), which governs the actions of the Gibeonites. The structure includes several clauses describing their actions as envoys and the items they carried.
The sentence emphasizes their cunning by placing the adverbial phrase בְּעָרְמָ֔ה (with cunning) immediately after the verb, highlighting the manner of their actions.
Septuagint Backgroundgenerated
The Septuagint translates בְּעָרְמָ֔ה as πανουργίας, which carries a similar meaning of cunning or craftiness. This choice reflects the same dual nature of the word, indicating both cleverness and deceit.
The Greek term suggests a focus on the cleverness of the Gibeonites' actions, aligning with the Hebrew text's intent to convey their deceptive strategy.
In plain words — the whole versegenerated
Joshua 9:4 tells us that the Gibeonites acted deceptively by pretending to be travelers from a distant land. They carried worn-out sacks and old wineskins to convince the Israelites to make a treaty with them. This story illustrates their cleverness in avoiding destruction.
Frequently Asked Questionsgenerated
The Gibeonites pretended to be from a distant land and used worn-out items to deceive the Israelites into believing they were travelers.
They sought to avoid destruction by the Israelites, who were conquering the land, and believed that a treaty would protect them.
It implies a clever and strategic approach, but also carries a sense of deceitfulness in their actions.
It shows that diplomacy can involve deception and manipulation, as seen in the Gibeonites' actions to secure their safety.
Reflection Questionsgenerated
- What are some modern examples of cunning strategies used in negotiations?
- How can we discern honesty from deception in our interactions with others?
- What lessons can we learn from the Gibeonites' actions about the consequences of deceit?
- In what ways can we apply wisdom and discretion in our own decision-making?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joshua 9:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they did work wilily,.... Acted craftily, dealt in much cunning and subtlety; our version leaves out a very emphatic word, "also"; they also, as well as other nations, acted a cunning part, but
Read John Gill on Joshua 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; They did work wilily - They acted with
Read Robert Jamieson on Joshua 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAmbassadors, sent from a far country, as they say, .
Read Matthew Poole on Joshua 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 9:4 They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;Ver. 4. They did work wilily.] They exercised a serpentine subtilty, and dealt fraudulently, as Genesis 3:1; but where was their columbine simplicity? They strain hard to save their lives. But a man should rather die than lie.
Read John Trapp on Joshua 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) They did work wilily.—Literally, and they also dealt with subtilty. The stratagem does not seem a very profound one, or one that would have been difficult to detect. But we may remember a fact of Israel’s experience which puts it in a somewhat different light. The Israelites themselves had come from a far country, but their raiment had not “waxed old upon them,” nor did “their feet swell,” these forty years. Of bread they had no need, when there was manna, and God gave them water for their thirst. Of worn garments and stale provisions they had no experience, and therefore, when the Gibeonites presented themselves in this extraordinary garb and guise, it is not unnatural that they were…
Read Charles John Ellicott on Joshua 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. They did work wilily] Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practise them, and therefore none can condemn them. Much time and labour have been lost in the inquiry, "Did not the Gibeonites tell lies?" Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without…
Read AdamClarke on Joshua 9 →CambridgeThe Cambridge Bible for Schools and Colleges4. they did work wilily] Rather, they also did work wilily. They had heard what Joshua had done in the case of Jericho and Ai, and the stratagems he had employed, and now they also resolved to do something and to meet craft with craft. “Thei thouçten felli,” Wyclif.made as if they had been] Or, as the Ancient Versions with the change of a single consonant, reading here as in Joshua 9:12, render, provided themselves with victuals.old sacks upon their asses] These were probably the same as “the large bags, usually of hair, in which the Orientals pack up, for convenient transport on the backs of animals, all the baggage and commodities required for the journey. Beds, boxes, provisions, pots…
Read Cambridge on Joshua 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThey did work wilily - literally, “they also,” or “they too, did work, etc.” The “also” serves, apparently, to connect the stratagem of the Gibeonites with that employed by the Israelites before Ai.
Read Albert Barnes on Joshua 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
acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended.
they also resorted to a ruse, and went and made as if they had been ambassadors, and took old sacks on their donkeys, and old, torn-up and bound up wineskins,
acted deceptively and set out as envoys, carrying on their donkeys worn-out sacks and old wineskins, cracked and mended.
they did something clever. They collected some provisions and put worn-out sacks on their donkeys, along with worn-out wineskins that were ripped and patched.
Tyndale line
They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up;
they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine-skins, old and rent and bound up,
they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wineskins, old and rent and bound up;
They did work craftily, and went and made as if they had been embassadors, and took old sacks upon their asses, and wine-bottles, old, and rent, and bound up;
And therefore they wrought craftily: for they went, and fayned themselues ambassadours, and tooke olde sackes vpon their asses, and olde bottels for wine, both rent and bound vp,
Strictly literal
then they also acted with craft, and they went prepared as on a journey, and took old sacks upon their asses, and wine-flasks, old and rent and tied up;
and they work, even they, with subtilty, and go, and feign to be ambassadors, and take old sacks for their asses, and wine-bottles, old, and rent, and bound up,
and they work, even they, with subtlety, and go, and feign to be ambassadors, and take old sacks for their donkeys, and wine-bottles, old, and split, and bound up,
They also did work wilily, and went and feigned to be messengers, and took old sacks for their asses, and wine-bottles, old, and rent, and bound up;
they acted with a cunning plan. They went as messengers. They took worn-out sacks and put them on their donkeys. They also took old wineskins that were worn, torn, and had been repaired.
From the Latin
Cunningly devising took for themselves provisions, laying old sacks upon their asses, and wine bottles rent and sewed up again,
Simplified
they decided on a cunning plan. They sent messengers to Joshua, their donkeys wearing worn-out saddles and carrying old wineskins that were torn and patched.
Acting with deceit, got food together as if for a long journey; and took old food-bags for their asses, and old and cracked wine-skins kept together with cord;
Word by word, the decisions they made
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 share significant agreement in the content of Joshua 9:4, with nine out of fifteen words matched. However, the Septuagint presents a different word order and structure, reflecting its own interpretative style.
וַיַּעֲשׂ֤וּ גַם־ הֵ֙מָּה֙ בְּעָרְמָ֔ה וַיֵּלְכ֖וּ וַיִּצְטַיָּ֑רוּ וַיִּקְח֞וּ שַׂקִּ֤ים בָּלִים֙ לַחֲמ֣וֹרֵיהֶ֔ם וְנֹאד֥וֹת יַ֙יִן֙ בָּלִ֔ים וּמְבֻקָּעִ֖ים וּמְצֹרָרִֽים׃
9 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joshua 9:4
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
עָרְמָה (ormah) refers to craftiness and prudence, encompassing both trickery and discretion. It is a feminine noun derived from a related term, indicating a range of meanings from guile to wisdom. The entries consistently highlight its dual nature, applicable in both positive and negative contexts.
עָרְמָה n.f. craftiness, prudence
base
H6195 עָרְמָה craftiness, prudence
6195 `ormah or-maw'
feminine of 6193; trickery; or (in a good sense)
discretion:--guile, prudence, subtilty, wilily, wisdom.
see HEBREW for 06193
עׇרְמָה (or.mah) — craftiness.
shrewdness, craftiness, prudence
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
kun'-ing (chakham, chashabh): In Bible-English "cunning" means always "wise" or "skilful"; the word does not occur in the bad sense, and it is found in the Old Testament only. The chief Hebrew words are chakham, "wise," "skilful" (2Ch 2:7 the King James Version "a man cunning to work in gold"; 2Ch 2:13; Isa 3:3 the King James Version, etc.); chashabh, "to think," "devise," "desire" (Ex 26:1,31; 28:6,15 the King James Version, etc.). We have also da`ath, "knowledge" (1Ki 7:14 the King James Version); bin, "to be intelligent" (1Ch 25:7 the King James Version)…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word צַ֫יִד (*tsayid*) primarily refers to provision or food, according to Brown-Driver-Briggs. Strong's entry suggests a connection to the verb צָיַר (*tsayar*), meaning to take provision or act as an envoy. The entries indicate a focus on supplying oneself with necessary provisions.
[צִיד] vb. denom. Hithp. supply oneself with provisions, take as one's provision
base
H6737 צַ֫יִד provision, food
6737 tsayar tsaw-yar'
a denominative from 6735 in the sense of ambassador; to make
an errand, i.e. betake oneself:--make as if...had been
ambassador.
see HEBREW for 06735
צָיַר (tsa.yar) — to take provision.
1) (BDB) (Hithpael) to supply oneself with provisions, take as one's provision
2) (CLBL) to act as envoy
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
→ Sent by Moses to Edom Nu 20:14
→ Sent to the Amorites Nu 21:21
→ Sent by Gibeonites to the Israelites Jos 9:4
→ Israelites to various nations Jud 11:12-28
→ Hiram to David 2Sa 5:11
→ And Solomon 1Ki 5:1
→ Benhadad to Ahab 1Ki 20:2-6
→ Amaziah to Jehoash 2Ki 14:8
→ Ahaz to Tiglath 2Ki 16:7
→ Hoshea to So 2Ki 17:4
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-mp — Noun common · masculine plural absoluteHNcmpa
בָּלֶה (baleh) means 'worn out' or 'old.' It is derived from the root word represented by Strong's H1086. The entries consistently emphasize its meaning related to wear and age.
[בָּלֶה] adj. worn out
base
H1087 בָּלֶה
1087 baleh baw-leh'
from 1086; worn out:--old.
see HEBREW for 01086
בָּלֶה (ba.leh) — old.
worn out, old
Adj — AdjHAampa
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
נֹאד (nod) refers to a skin or leather bag used for holding fluids, commonly understood as a wineskin or bottle. The word's origins are uncertain, and it appears in various contexts in the Old Testament related to containers for liquids.
נֹאד n.m. skin-bottle, skin
base
H4997 נֹאד
4997 no'd node
or noywd {node}; also (feminine) no)dah {no-daw'}; from an
unused root of uncertain signification; a (skin or leather)
bag (for fluids):--bottle.
נֹאד (nod) — wineskin.
skin, bottle, skin-bottle
Conj | N-mp — Conjunction · noun common feminine plural constructHC/Ncfpc
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…
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
בָּלֶה (baleh) means 'worn out' or 'old.' It is derived from the root word represented by Strong's H1086. The entries consistently emphasize its meaning related to wear and age.
[בָּלֶה] adj. worn out
base
H1087 בָּלֶה
1087 baleh baw-leh'
from 1086; worn out:--old.
see HEBREW for 01086
בָּלֶה (ba.leh) — old.
worn out, old
Adj — AdjHAampa
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
Conj | V-Pual-Inf-c — Conjunction · verb pual participle (passive) masculine pluralHC/VPsmpa
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
Conj | V-Pual-Inf-c — Conjunction · verb pual participle (passive) masculine pluralHC/VPsmpa