Psalms 118:20 — Word Study
WLCזֶֽה־ הַשַּׁ֥עַר לַיהוָ֑ה צַ֝דִּיקִ֗ים יָבֹ֥אוּ בֽוֹ׃
BSAThiszeh [the specific one, that which is in view] is the gateshaʻar [door, entrance] of the LORDYᵉhôvâh [Yehovah, the covenant God] ◂the righteoustsaddîyq [just, upright, having God's nature] shall enterbôwʼ▸ [come, go, approach]
| Greek | English | Parsing |
|---|---|---|
| זֶֽה־ | this | Particle |
| הַשַּׁ֥עַר | the gate | Particle, noun common masculine singular absolute |
| לַיהוָ֑ה | [belongs] to Yahweh | Preposition, noun proper |
| צַ֝דִּיקִ֗ים | righteous [people] | Adj |
| יָבֹ֥אוּ | they will go | Verb, Qal, imperfect third person masculine plural |
| בֽוֹ׃ | in it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the gate of the LORD; the righteous shall enter through it. |
| KJV | This gate of the LORD, into which the righteous shall enter. |
| ASV | This is the gate of Jehovah; The righteous shall enter into it. |
| YLT | This [is] the gate to Jehovah, The righteous enter into it. |
| WEB | This is the gate of Yahweh; the righteous will enter into it. |
| BBE | This is the door of the Lord's house; the workers of righteousness will go in through it. |
Where they part company is in the rendering of the phrase regarding the righteous — see How Translations Differ.
The sentence has a main clause followed by a subordinate identification of who shall enter, creating a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזֶה
verbבּוֹא
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 118:20
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 Declaration of the Gategenerated
Psalms 118:20 is part of a larger psalm that speaks of God's faithfulness and the righteousness required to enter into His presence. The psalmist emphasizes the importance of righteousness as a condition for entering through the gate, which symbolizes access to God and His blessings. This theme of righteousness and access is echoed throughout the Scriptures, highlighting the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:3–4 | Who may ascend the hill of the LORD? Who may stand in His holy place? |
| 2 | Isaiah 26:2 | Open the gates so a righteous nation may enter— one that remains faithful. |
| 3 | Isaiah 35:8–10 | And there will be a highway called the Way of Holiness. The unclean will not travel it— only those who walk in the Way— and fools will not stray onto it. |
| 4 | Revelation 21:24–27 | By its light the nations will walk, and into it the kings of the earth will bring their glory. |
| 5 | Revelation 22:14–15 | Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — צַ֝דִּיקִ֗ים, tza.di.Kimgenerated
The word צַדִּיק (tsaddiyq) refers to those who are just or righteous, embodying moral integrity and alignment with God's nature. It encompasses various aspects of being upright in character and actions, as seen in the lives of biblical figures who followed God's ways.
In this verse, the term specifically denotes the righteous people who are granted access to the LORD's gate, indicating that their moral standing is a prerequisite for entering into His presence. This highlights the significance of righteousness in the relationship between humanity and God.
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 main clause is governed by the subject זֶֽה (zeh), meaning 'this', which identifies the gate. The structure is straightforward, with the subject followed by a predicate that describes the gate and the action of the righteous entering.
The Hebrew word order places emphasis on the gate as the focal point, leading to the declaration that the righteous shall enter through it, highlighting the relationship between the gate and the people who are allowed access.
Septuagint Backgroundgenerated
The Septuagint translates שַׁעַר as πύλη (pulē), which also means 'gate' but can imply a broader sense of entrance or threshold. This choice aligns with the understanding of the gate as a significant point of access.
The Greek term used for the righteous, δίκαιοι (dikaios), conveys a similar meaning as the Hebrew, maintaining the emphasis on moral integrity required for entering.
In plain words — the whole versegenerated
Psalms 118:20 declares that the gate of the LORD is a specific entrance where the righteous can enter. This verse emphasizes the importance of being righteous to gain access to God's presence.
Frequently Asked Questionsgenerated
Being righteous refers to having moral integrity and aligning one's life with God's standards, which allows for access to His presence.
The gate symbolizes access to God, representing a point of entry into His blessings and presence, particularly for those who are righteous.
This verse connects with themes found in other scriptures that discuss righteousness and access to God, such as in Psalm 24:3–4.
It teaches that righteousness is essential for a relationship with God and that those who align with His ways are welcomed into His presence.
Reflection Questionsgenerated
- What does it mean for me to be considered righteous in my daily life?
- How can I seek to enter into God's presence more fully?
- In what ways do I see the importance of righteousness reflected in my community?
- How can I encourage others to pursue righteousness as a means of drawing closer to God?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to discuss the nature of righteousness and access to God. Here is a quotation from Augustine of Hippo, who reflects on the significance of entering through the gates of righteousness.
But consider how the gates of righteousness are entered into. "These are the gates of the Lord" he says, "the righteous shall enter into them" [Psalms 118:20].Early Church Fathers on Psalms 118 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 118:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis gate of the Lord, into which the righteous shall enter. This seems to be spoken by some other person or persons, distinct from David and the Messiah, pointing at some particular and principal
Read John Gill on Psalms 118 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis gate of the LORD, into which the righteous shall enter. This (supply, is the) gate of the Lord, into which the righteous shall enter - to "praise the Lord" (Psalms 118:19).
Read Robert Jamieson on Psalms 118 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese may be the words either, 1. Of the Levites, the porters returning this answer to the foregoing question: This is the gate of the Lord which thou seekest, and which shall be opened to thee according to thy desire, and thy just privilege, for then art one of those righteous ones to whom this of right belongs. Or, 2. Of David himself, who stands as it were pausing and contemplating before he makes his entrance: This, this is that holy and blessed gate, which I so long and earnestly thirsted for in my banishment, and which is now very beautiful in my sight, into which I will enter, and all other righteous persons by my example and encouragement. But as David was a type of Christ and the…
Read Matthew Poole on Psalms 118 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 118:20 This gate of the LORD, into which the righteous shall enter.Ver. 20. This gate of the Lord] Some make the former verse the request of the people, and this to be God’ s answer thereunto. Others make that to be David’ s speech to the Levites, and this their answer: q.d. This beautiful gate is fit to be opened to the Lord alone; if others enter, they must be righteous ones only, and that to praise him. Into which the righteous shall enter] sc. With God’ s good leave and liking. Others may haply thrust into the Church, but then God will say, Friend, how camest thou in hither? who required these things at your hands? who sent for you? O generation of vipers, who hath forewarned you…
Read John Trapp on Psalms 118 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. This gate of the Lord] Supposed to be the answer of the Levites to the request of the king.
Read AdamClarke on Psalms 118 →CambridgeThe Cambridge Bible for Schools and Colleges20. This is the gate that belongs to Jehovah; The righteous may enter into it. The emphasis is on righteous. Those who would enter must be righteous like Him Who dwells there. Cp. Psalms 15:1 ff.; Psalms 24:3 ff.; Isaiah 26:2.
Read Cambridge on Psalms 118 →Albert Barnes1798–1870Barnes' Notes on the BibleThis gate of the Lord - This gate dedicated to the service of the Lord; that belongs to the house of the Lord. Into which the righteous shall enter - Through which the righteous pass.
Read Albert Barnes on Psalms 118 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20-27. These verses contain the response (Delitzsch) of the singers within the court, who receive the festal procession.
Read Daniel Denison Whedon on Psalms 118 →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
This is the gate of the LORD; the righteous shall enter through it.
This is the gate of Yahweh; the righteous will enter into it.
This is the gate of the LORD; the righteous shall enter through it.
This is the Lord’s gate – the godly enter through it.
Tyndale line
This gate of the LORD, into which the righteous shall enter.
This is the gate of Jehovah; The righteous shall enter into it.
This is the gate of the LORD; the righteous shall enter into it.
This gate of the LORD, into which the righteous shall enter.
This is the gate of the Lord: the righteous shall enter into it.
Strictly literal
This is the gate of Jehovah: the righteous shall enter therein.
This [is] the gate to Jehovah, The righteous enter into it.
This [is] the gate to YHWH, || The righteous enter into it.
This is the gate which belongeth unto the Lord, the righteous shall enter thereby.
This is the gate of Yahweh; the righteous enter through it.
From the Latin
My soul hath coveted to long for thy justifications, at all times.
Simplified
These are the gates of the Lord where God's faithful people enter.
This is the door of the Lord's house; the workers of righteousness will go in through it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all six words matched. The Dead Sea Scrolls provide a version that is largely reconstructed by an editor, but the key components remain consistent with the Masoretic Text.
זֶֽה־ הַשַּׁ֥עַר לַיהוָ֑ה צַ֝דִּיקִ֗ים יָבֹ֥אוּ בֽוֹ׃
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.
[זה] [השער] [ליהוה] [צדיקים] [יבאו] [ב׳ו]
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 Psalms 118:20
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
(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
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms