Psalms 104:10 — Word Study
WLCהַֽמְשַׁלֵּ֣חַ מַ֭עְיָנִים בַּנְּחָלִ֑ים בֵּ֥ין הָ֝רִ֗ים יְהַלֵּכֽוּן׃
BSAHe sends forthshâlach [releases, appoints] springsmaʻyân [fountains, sources of satisfaction] in the valleysnachal [low-lying areas, ravines] they flowhâlak▸ [run, go on] betweenbêyn [among, in the midst of] the mountainshar [hills]
| Greek | English | Parsing |
|---|---|---|
| הַֽמְשַׁלֵּ֣חַ | the [one who] sends forth | Particle, verb piel participle (active) masculine singular |
| מַ֭עְיָנִים | springs | Noun common, masculine plural absolute |
| בַּנְּחָלִ֑ים | in the wadis | Preposition, noun common masculine plural absolute |
| בֵּ֥ין | between | Prep |
| הָ֝רִ֗ים | [the] mountains | Noun common, masculine plural absolute |
| יְהַלֵּכֽוּן׃ | they go ! | Verb piel imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He sends forth springs in the valleys; they flow between the mountains. |
| KJV | He sendeth the springs into the valleys, which run among the hills. |
| ASV | He sendeth forth springs into the valleys; They run among the mountains; |
| YLT | Who is sending forth fountains in valleys, Between hills they go on. |
| WEB | He sends springs into the valleys. They run among the mountains. |
| BBE | You sent the springs into the valleys; they are flowing between the hills. |
Where they part company is בַּנְּחָלִ֑ים — see How Translations Differ.
One main verb, three phrases hanging off it. The structure emphasizes the action of sending forth and the resulting flow of springs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 104:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Provision in Creationgenerated
Psalm 104:10 reflects on God's creative power and provision for the earth. The psalmist describes how God sends forth springs, which are essential for sustaining life in the valleys and mountains. This verse emphasizes the interconnectedness of nature and God's role as the provider of water, which is vital for all living creatures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 107:35 | He turns a desert into pools of water and a dry land into flowing springs. |
| 2 | Deuteronomy 8:7 | For the LORD your God is bringing you into a good land, a land of brooks and fountains and springs that flow through the valleys and hills; |
| 3 | Isaiah 35:7 | The parched ground will become a pool, the thirsty land springs of water. In the haunt where jackals once lay, there will be grass and reeds and papyrus. |
| 4 | Isaiah 41:18 | I will open rivers on the barren heights, and fountains in the middle of the valleys. I will turn the desert into a pool of water, and the dry land into flowing springs. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מַ֭עְיָנִים, Ma'.ya.nimgenerated
The Hebrew word מַעְיָן (ma'yan) refers to a spring or fountain, a source of water that can also symbolize a source of joy or satisfaction. It is derived from a root meaning to spring forth, indicating a life-giving force.
In this verse, מַעְיָנִים is used in the plural form, highlighting the abundance of springs that God provides in the valleys. This word captures both the physical aspect of water sources and the metaphorical sense of fulfillment and nourishment.
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 הַֽמְשַׁלֵּ֣חַ, the one who sends forth, governs the entire verse, with two noun phrases and two prepositional phrases hanging off it. The structure emphasizes God's active role in sending forth springs, which then flow in the valleys, illustrating a clear cause-and-effect relationship.
The phrase בַּנְּחָלִ֑ים is a prepositional phrase that specifies where the springs are located, while בֵּ֥ין introduces the spatial relationship of the springs flowing between the mountains, further enhancing the imagery of the landscape.
Septuagint Backgroundgenerated
The Septuagint translates מַ֭עְיָנִים as πηγὰς, meaning 'fountains.' This choice aligns closely with the Hebrew meaning, emphasizing the source of water and life.
The Greek word ἐχαποστέλλων for הַֽמְשַׁלֵּ֣חַ conveys a similar sense of sending forth, reinforcing the active role of God in providing for creation.
In plain words — the whole versegenerated
Psalm 104:10 describes how God sends forth springs in the valleys, allowing them to flow between the mountains. This imagery illustrates God's provision of water, which is essential for life in the natural world.
Frequently Asked Questionsgenerated
The springs symbolize God's provision of water, which is essential for sustaining life in the valleys and mountains.
By sending forth springs, God ensures that all creatures have access to water, highlighting His role as a provider.
The valleys represent low-lying areas where water collects, while the mountains signify the broader landscape that benefits from God's provision.
We can recognize God's provision through the resources and sustenance He provides, both physically and spiritually.
Reflection Questionsgenerated
- In what ways do I see God's provision in my life?
- How can I be more aware of the natural resources that sustain me?
- What does it mean to me that God actively provides for creation?
- How can I express gratitude for the springs of life that God has given?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 104:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe sendeth the springs into the valleys,.... The Targum is, "who sendeth fountains into the rivers.'' Either from the waters of the sea, which being drained through the sand, become sweet and
Read John Gill on Psalms 104 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe sendeth the springs into the valleys, which run among the hills.
Read Robert Jamieson on Psalms 104 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe springs, and the rivers which come from them. The hills; wherewith God hath shut in the rivers where he saw fit, that they might not overflow the land.
Read Matthew Poole on Psalms 104 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 104:10 He sendeth the springs into the valleys, [which] run among the hills.Ver. 10. He sendeth the springs into the valleys] God doth this; he by certain issues or vents sendeth forth the waves of the sea (which here and there break out in springs, leaving their saltness behind them), that men and other earthly creatures might have that υδωρμεναριστον (as Pindarus styleth it), for the satisfying of their thirst and for other necessary uses. This is David’ s philosophy, and his son Solomon saith the same, Ecclesiastes 1:7; though Aristotle assign another cause of the perennity of the fountains and rivers.
Read John Trapp on Psalms 104 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Springs.—The account in Genesis goes on abruptly from the appearance of the dry land to speak of the vegetation which covers it, apparently without any physical means for its production. But a poet, especially an Oriental poet, thinks first of the springs and rivers on which fertility and life depend. And such is his sympathy with nature that in disregard of the original record he hastens at once to people his world with creatures to share the Creator’s joy in its beauty and goodness. Valleys—i.e., the torrent beds, the “wadys” as the Arabs now call them. Which run.—Better, they flow between the hills. The LXX. supply the subject “waters.”
Read Charles John Ellicott on Psalms 104 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He sendeth the springs into the valleys] Evaporation is guided and regulated by Divine Providence. The sun has a certain power to raise a certain portion of vapours from a given space. God has apportioned the aqueous to the terrene surface, and the solar attraction to both. There is just as much aqueous surface as affords a sufficiency of vapours to be raised by the solar attraction to water the earthy surface. Experiments have been instituted which prove that it requires a given space of aqueous surface to provide vapours for a given space of terrene surface; and the proportion appears ordinarily to be seventeen of water to three of earth; and this is the proportion that the…
Read AdamClarke on Psalms 104 →CambridgeThe Cambridge Bible for Schools and Colleges10–18. While He confines the great mass of waters to its appointed place, He fertilises the land by springs and rain, and makes bountiful provision for the wants of men and animals.
Read Cambridge on Psalms 104 →Albert Barnes1798–1870Barnes' Notes on the BibleHe sendeth the springs into the valleys - Though the waters are gathered together into seas, yet God has taken care that the earth shall not be dry, parched, and barren.
Read Albert Barnes on Psalms 104 →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
He sends forth springs in the valleys; they flow between the mountains.
He sends springs into the valleys. They run among the mountains.
He sends forth springs in the valleys; they flow between the mountains.
He turns springs into streams; they flow between the mountains.
Tyndale line
He sendeth the springs into the valleys, which run among the hills.
He sendeth forth springs into the valleys; They run among the mountains;
He sendeth forth springs into the valleys; they run among the mountains:
He sendeth the springs into the valleys, which run among the hills.
He sendeth the springs into the valleis, which runne betweene the mountaines.
Strictly literal
He sendeth the springs into the valleys: they run among the mountains;
Who is sending forth fountains in valleys, Between hills they go on.
He is sending forth fountains in valleys, || They go on between hills.
[Thou art he] who sendeth springs into the valleys, between mountains they run along.
He made springs flow into the valleys; the streams flow between the mountains.
From the Latin
And he appointed the same to Jacob for a law, and to Israel for an everlasting testament:
Simplified
You make springs flow into the streams, running down between the hills.
You sent the springs into the valleys; they are flowing between the hills.
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 states, "He sends forth springs in the valleys; they flow between the mountains," which is closely matched by the Septuagint, where all six words correspond word-for-word, although the order and articles are adjusted to fit Greek syntax. The Dead Sea Scrolls also support the Masoretic Text; both 2Q14 and 4Q86 contain the same six words, with 4Q86 presenting them in the same order as the Masoretic Text. Therefore, all ancient witnesses agree with the Masoretic Text in this verse, affirming its wording and meaning.
הַֽמְשַׁלֵּ֣חַ מַ֭עְיָנִים בַּנְּחָלִ֑ים בֵּ֥ין הָ֝רִ֗ים יְהַלֵּכֽוּן׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[המשלח] [מעינים] [בנחלים] [בין] [הרים] [יהלכו׳ן]
nothing on the leather here — 6 supplied entire by an editor.
משלח מעינים בנחלים בין ההרים יהלכו
6 words on the leather.
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 Psalms 104:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Art | V-Piel — Particle · verb piel participle (active) masculine singularHTd/Vprmsa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
מַעְיָן (ma`yan) means 'spring' and refers to a source of water, such as a fountain or well. It can also be used figuratively to denote a source of satisfaction. The word is derived from a root meaning to spring forth, and it appears in contexts like Psalm 114:8.
מַעְיָן n.m. spring
base
H4599 מַעְיָן spring
4599 ma`yan mah-yawn'
or ma ynow (Psa. 114:8) {mah-yen-o'}; or (feminine) ma yanah
{mah-yaw-naw'}; from 5869 (as a denominative in the sense of a
spring); a fountain (also collectively), figuratively, a
source (of satisfaction):--fountain, spring, well.
see HEBREW for 05869
מַעְיָן (ma.yan) — spring.
spring
N-mp — Noun common · masculine plural absoluteHNcmpa
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-mp — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
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
V-Piel-Imperf-3mp | Suff — Verb piel imperfect third person masculine plural · suffixHVpi3mp/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