Lamentations 5:4 — Word Study
WLCמֵימֵ֙ינוּ֙ בְּכֶ֣סֶף שָׁתִ֔ינוּ עֵצֵ֖ינוּ בִּמְחִ֥יר יָבֹֽאוּ׃
BSAWe must buykeçeph [pay for, purchase] the watermayim [a source of refreshment] we drinkshâthâh■ [to quench our thirst] our woodʻêts [etz, a strong and firm object] comesbôwʼ▸ [is sold] at a pricemᵉchîyr [mehir, a payment or reward]
| Greek | English | Parsing |
|---|---|---|
| מֵימֵ֙ינוּ֙ | water our | Noun common masculine plural construct, suffix |
| בְּכֶ֣סֶף | for money | Preposition, noun common masculine singular absolute |
| שָׁתִ֔ינוּ | we have drunk | Verb, Qal, perfect first person common plural |
| עֵצֵ֖ינוּ | wood our | Noun common masculine plural construct, suffix |
| בִּמְחִ֥יר | for a price | Preposition, noun common masculine singular absolute |
| יָבֹֽאוּ׃ | they come | 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 | We must buy the water we drink; our wood comes at a price. |
| KJV | We have drunken our water for money; our wood is sold unto us. |
| ASV | We have drunken our water for money; Our wood is sold unto us. |
| YLT | Our water for money we have drunk, Our wood for a price doth come. |
| WEB | We must pay for water to drink. Our wood is sold to us. |
| BBE | We give money for a drink of water, we get our wood for a price. |
The translations agree on the essential meaning of the verse, emphasizing the need to pay for basic resources.
The sentence consists of two main clauses connected by the theme of purchase, indicating a heavy burden on the community.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁתָה
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 — Lamentations 5:4
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 Lament of the Peoplegenerated
Lamentations 5:4 captures the sorrow of the people who find themselves in a dire situation where they must purchase essential resources. This reflects a broader theme of loss and desperation, as seen in the preceding verses, where they lament their status as orphans and widows in a time of great suffering. The community's plight is further emphasized by their inability to find rest and their submission to foreign powers for basic sustenance, as noted in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:48 | you will serve your enemies the LORD will send against you in famine, thirst, nakedness, and destitution. He will place an iron yoke on your neck until He has destroyed you. |
| 2 | Isaiah 3:1 | For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water, |
| 3 | Ezekiel 4:9–17 | But take wheat, barley, beans, lentils, millet, and spelt; put them in a single container and make them into bread for yourself. This is what you are to eat during the 390 days you lie on your side. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מֵימֵ֙ינוּ֙, mei.Mei.nugenerated
The word מֵימֵ֙ינוּ֙ (mei.Mei.nu) is a plural construct form of מַי (mayim), meaning 'water.' It signifies both literal water and metaphorical refreshment, indicating the essential nature of water for life and survival. The parsing as a noun with a suffix indicates possession, meaning 'our water.'
In this verse, it highlights the necessity of water as a source of refreshment that they must now buy, contrasting their past abundance with their current scarcity.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined using the Berean Standard Bible as the base text.
Sentence Structuregenerated
The finite verbs in the verse are שָׁתִ֔ינוּ (sha.Ti.nu) and יָבֹֽאוּ (ya.Vo.'u), which govern the structure. The first verb indicates the action of drinking, while the second indicates the coming of wood, both tied to the necessity of payment.
The sentence structure emphasizes the relationship between the actions and the objects involved, highlighting the burdensome reality of having to acquire basic needs.
Septuagint Backgroundgenerated
The Septuagint translates מֵימֵ֙ינוּ֙ as ἡμῶν (hēmōn), which means 'our.' This choice reflects a direct connection to the community's ownership and need for water, emphasizing their plight.
The translation of בְּכֶ֣סֶף as ἀλλάγματι indicates a focus on the transactional nature of acquiring resources, aligning with the Hebrew emphasis on the cost of necessities.
In plain words — the whole versegenerated
Lamentations 5:4 reveals that the people are in a desperate situation where they must pay for water to drink and for wood, which reflects their suffering and the harsh realities they face in their current circumstances.
Frequently Asked Questionsgenerated
It indicates that the people are in a situation of scarcity and must pay for even the most basic necessities.
Wood represents another essential resource that is now a burden to acquire, highlighting the overall hardship faced by the community.
This verse fits into a broader lament about loss and suffering, as the people reflect on their dire circumstances and the costs associated with survival.
It illustrates that even basic needs come at a cost, emphasizing the struggles of those in difficult situations.
Reflection Questionsgenerated
- What are some ways I have experienced scarcity in my own life, and how did I respond?
- How can I better appreciate the resources I have and the effort it takes to acquire them?
- In what ways can I support others who are struggling to meet their basic needs?
- What does this verse teach me about the importance of community in times of hardship?
The early church on this verse — how the Fathers read it
Thomas Aquinas comments on the hardships faced by the people, noting their need to pay for even basic resources like water.
Here particular miseries are viewed which the people suffer. As stated: "We must pay for the water we drink," Namely, because of the people's slavery, and due to their affliction.Early Church Fathers on Lamentations 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 5:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe have drunken our water for money,.... They who in their own land, which was a land of brooks of water, of fountains and depths, had wells of water of their own, and water freely and in abundance,
Read John Gill on Lamentations 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe have drunken our water for money; our wood is sold unto us. We have drunken our water for money. The Jews were compelled to pay the enemy for the water of their own cisterns after the overthrow of Jerusalem.
Read Robert Jamieson on Lamentations 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis seemeth to refer to the state of the Jews in Babylon, where it is probable their adversaries made them buy both water and wood, which in the land of Canaan they had plentifully, and without any further charge to them than fetching the one, and cutting down and bringing home the other.
Read Matthew Poole on Lamentations 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 5:4 We have drunken our water for money; our wood is sold unto us.Ver. 4. We have drunk our water for money.] Fire, water, and air are common good, quae iure naturae sunt omnium et singulorum, saith Cicero. Lysimachus paid dear for a cup of water when he parted with his kingdom for it. Dives would have done as much in hell for a drop, and could not have it. Our wood is sold to us.] This was strange to them - who had enough of their own growing, or might have it from the commons for fetching - but just upon them for their abuse of it to the service of the queen of heaven. Offic., i.
Read John Trapp on Lamentations 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Our water . . . our wood.—The point of the complaint lies in the possessive pronoun. The Chaldæan conquerors were in possession of the country, and the very necessaries of life, which had been looked on as the common property of all, were only to be had for money. In the Hebrew of the first clause the fact appears yet more emphatically: Our water comes to us for money. The words have been referred by some commentators to the sufferings of the exiles in Egypt, but the context fits in better with the idea of the hardships of those who were left in Judah.
Read Charles John Ellicott on Lamentations 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. We have drunken our water for money] I suppose the meaning of this is, that every thing was taxed by the Chaldeans, and that they kept the management in their own hands, so that wood and water were both sold, the people not being permitted to help themselves. They were now so lowly reduced by servitude, that they were obliged to pay dearly for those things which formerly were common and of no price. A poor Hindoo in the country never buys fire-wood, but when he comes to the city he is obliged to purchase his fuel, and considers it as a matter of great hardship.
Read AdamClarke on Lamentations 5 →CambridgeThe Cambridge Bible for Schools and Colleges4. The bitterness of their captive state is shewn by the fact that they, the rightful owners, were compelled to buy from the enemy who had come into possession the commonest necessaries of life. is sold] lit. as mg. cometh for price.
Read Cambridge on Lamentations 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter as in the margin cometh to us for price. The rendering of the the King James Version spoils the carefully studied rhythm of the original.
Read Albert Barnes on Lamentations 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
We must buy the water we drink; our wood comes at a price.
We must pay for water to drink. Our wood is sold to us.
We must buy the water we drink; our wood comes at a price.
We must pay money for our own water; we must buy our own wood at a steep price.
Tyndale line
We have drunken our water for money; our wood is sold unto us.
We have drunken our water for money; Our wood is sold unto us.
We have drunken our water for money; our wood is sold unto us.
We have drank our water for money; our wood is sold to us.
Wee haue drunke our water for money, and our wood is solde vnto vs.
Strictly literal
Our water have we to drink for money, our wood cometh unto us for a price.
Our water for money we have drunk, Our wood for a price doth come.
We have drunk our water for money, || Our wood comes for a price.
Our water have we drunk for money: our wood cometh to us for a purchase price.
We must pay silver for the water we drink, and we must pay silver to get our own wood.
From the Latin
We have drunk our water for money: we have bought our wood.
Simplified
The water we drink we have to pay for; our firewood comes at a price.
We give money for a drink of water, we get our wood for a price.
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 aligns with the Septuagint in most of the wording, indicating a shared understanding of the verse's meaning. The Dead Sea Scrolls show similar phrasing, though some words are restored by editors, highlighting the preservation of the text's core message despite physical damage.
מֵימֵ֙ינוּ֙ בְּכֶ֣סֶף שָׁתִ֔ינוּ עֵצֵ֖ינוּ בִּמְחִ֥יר יָבֹֽאוּ׃
4 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.
[מימי׳נו] [בכסף] [שתינו] [עצי׳נו] [במחיר] [יבאו]
nothing on the leather here — 6 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 Lamentations 5:4
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.
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Perf-1cp — Verb · Qal · perfect first person common pluralHVqp1cp
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
מְחִיר (mechir) refers to the concepts of price and hire, indicating payment or wages for goods or services. It is derived from a root meaning to buy, emphasizing its connection to transactions and worth. The entries consistently highlight its use in contexts related to financial exchange.
מְחִיר n.m. price, hire (as that which is placed in front of one, presented, offered)
base
H4242 מְחִיר price, hire
4242 mchiyr mekk-eer'
from an unused root meaning to buy; price, payment,
wages:--gain, hire, price, sold, worth.
מְחִיר (me.chir) — price.
1) price, hire
1a) price
1b) hire, reward, gain
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pris: Represents various words in the Old Testament; time, is the usual Greek word for "price" in the New Testament. "Of great price" is polutimos, in Mt 13:46, and poluteles, in 1Pe 3:4. The verb occurs in Zec 11:13 the King James Version and the English Revised Version as "prised." The spelling "prized" in the American Standard Revised Version and some editions of the King James Version is due to a confusion with "prize." For "price of a dog" (De 23:18 the King James Version) see DOG.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…