Psalms 39:13 — Word Study
WLCהָשַׁ֣ע מִמֶּ֣נִּי וְאַבְלִ֑יגָה בְּטֶ֖רֶם אֵלֵ֣ךְ וְאֵינֶֽנִּי׃
BSAto hearshâmaʻ prayertᵉphillâh The LordYᵉhôvâh cryshavʻâh to listenʼâzan to(wards)ʼêl tearsdimʻâh notʼal to plow/plotchârash forkîy sojournergêr Iʼânôkîy withʻim sojournertôwshâb allkôl fatherʼâb
| Greek | English | Parsing |
|---|---|---|
| הָשַׁ֣ע | smear | Verb, Hiphil, imperative second person masculine singular |
| מִמֶּ֣נִּי | from me | Preposition, suffix |
| וְאַבְלִ֑יגָה | so let me be cheerful | Conjunction, verb hiphil infinitive construct first person common singular |
| בְּטֶ֖רֶם | before | Preposition |
| אֵלֵ֣ךְ | I will go | Verb, Qal, imperfect first person common singular |
| וְאֵינֶֽנִּי׃ | and there not [will be] me | Conjunction, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Turn Your gaze away from me, that I may again be cheered before I depart and am no more.” |
| KJV | O spare me, that I may recover strength, before I go hence, and be no more. |
| ASV | Oh spare me, that I may recover strength, Before I go hence, and be no more. |
| YLT | Look from me, and I brighten up before I go and am not! |
| WEB | Oh spare me, that I may recover strength, before I go away and exist no more.” |
| BBE | Let your wrath be turned away from me, so that I may be comforted, before I go away from here, and become nothing. |
The translations agree on the essential meaning of the verse, emphasizing the plea for God to turn His gaze away.
One main clause with two subordinate clauses indicating purpose and time, emphasizing the urgency of the Psalmist's request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּפִלָּה
verbשָׁמַע
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 39:13
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 — A Plea for Reliefgenerated
Psalm 39:13 is a heartfelt plea from the Psalmist, who is in distress and desires God's attention to be momentarily diverted. This verse captures the tension between the desire for comfort and the reality of impending departure from life, echoing themes found throughout the Psalms where the human experience of suffering and the search for divine solace are prevalent.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:20–21 | Are my days not few? Withdraw from me, that I may have a little comfort, |
| 2 | Job 14:5–6 | Since his days are determined and the number of his months is with You, and since You have set limits that he cannot exceed, |
| 3 | Genesis 5:24 | Enoch walked with God, and then he was no more, because God had taken him away. |
| 4 | Genesis 42:36 | Their father Jacob said to them, “You have deprived me of my sons. Joseph is gone and Simeon is no more. Now you want to take Benjamin. Everything is going against me!” |
| 5 | Job 14:10–12 | But a man dies and is laid low; he breathes his last, and where is he? |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הָשַׁ֣ע, ha.Sha'generated
The verb שָׁעָה (sha`ah) means to gaze or look at something with intensity or interest. In this verse, it is used in the imperative form, indicating a strong request for God to look away, which emphasizes the Psalmist's emotional state and need for relief.
This construction in the Hiphil form suggests a causative action, implying that the Psalmist is asking God to spare him from His gaze, which is associated with scrutiny or judgment. The plea indicates a moment of vulnerability where the Psalmist seeks comfort before facing the end of life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, emphasizing the plea for God to turn His gaze away.
Sentence Structuregenerated
The main verb of the verse is הָשַׁ֣ע, turn, which governs the entire request. The structure includes a prepositional phrase indicating the source of the gaze, followed by a clause expressing the desired outcome of being cheered, and concluding with a temporal clause that highlights the urgency of the request before the Psalmist departs.
The arrangement reflects a direct appeal, with the imperative verb at the forefront, emphasizing the urgency and emotional weight of the Psalmist's plea.
Septuagint Backgroundgenerated
The Septuagint translates הָשַׁ֣ע as προσευξῆς, which conveys a sense of prayer or supplication. This choice reflects an interpretative approach, suggesting that the Psalmist's request is framed as a prayerful appeal for divine attention.
This rendering may indicate a broader understanding of the Psalmist's emotional state, emphasizing the relational aspect of seeking God's favor and comfort.
In plain words — the whole versegenerated
Psalm 39:13 expresses the Psalmist's deep desire for God to turn His gaze away so that he can find comfort before he must leave this life. This plea highlights the emotional struggle of facing mortality and the need for divine relief.
Frequently Asked Questionsgenerated
The Psalmist is expressing a desire for relief from God's scrutiny, seeking comfort during a time of distress before facing death.
The Psalmist wishes to find comfort and strength before departing from life, indicating a longing for peace in the face of mortality.
This phrase reflects the finality of death and the urgency of the Psalmist's request for comfort before facing the end of life.
This verse resonates with the broader themes of suffering, divine attention, and the search for comfort found throughout the Psalms, where individuals express their struggles and seek God's help.
Reflection Questionsgenerated
- In what areas of my life do I feel the need for God's gaze to turn away, and how can I seek comfort in those moments?
- How can I find strength and cheer in the face of difficult circumstances, similar to the Psalmist's plea?
- What does it mean to me to ask God for relief before facing challenging times?
- How can I relate my own experiences of distress to the themes found in the Psalms?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on themes of repentance and the urgency of seeking God's mercy before death.
Forgive me, so that I need no longer be a pilgrim and a wayfarer. Forgive me so that I may be called home from exile. If you forgive me, before I go from this place, I shall no longer be an exile and a pilgrim.Early Church Fathers on Psalms 39 →
Grant me a little time that I may repent for my sins, for in hell no one has the power to confess his sins.Early Church Fathers on Psalms 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 39:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO spare me,.... Or "look from me" (f); turn away thy fierce countenance from me; or "cease from me (g), and let me alone"; as in Job 10:20; from whence the words seem to be taken, by what follows:
Read John Gill on Psalms 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO spare me, that I may recover strength, before I go hence, and be no more. O spare me - literally, 'look away from me;' 'turn away (thy angry look) from me' [ haasha` (H8159) mimeniy (H4480)].
Read Robert Jamieson on Psalms 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSpare me; or, cease from me, i.e. from afflicting me; do not destroy me. My life at best is but short and miserable, as I have said, and thou knowest; sufficient for it is the evil thereof: do not add affliction to the afflicted. That I may recover strength, both in my outward and inward man, both which are much weakened and oppressed. Or, that I may be refreshed, or comforted, eased of the burden of my sins, and thy terrors consequent upon them, and better prepared for a comfortable and happy dissolution. Before I go hence, Heb. before I go, to wit, unto the grave, as this phrase is used, 25:32; or the way of all the earth, as the phrase is completed, ; or whence I shall not return, as it…
Read Matthew Poole on Psalms 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 39:13 O spare me, that I may recover strength, before I go hence, and be no more.Ver. 13. O spare me, that I may recover strength] Ut refociller, reficiar. Job maketh the like request, Job 10:20. Some breathing while they would have, and a time to recollect themselves, before that last, great encounter. They say in effect, Differ, habent parvae commoda magna morae. Before I go hence, and be no more] No more seen among men. It is said that Richard III caused the dead corpses of his two smothered nephews to be closed in lead, and so put in a coffin full of holes, and hooked at the ends with two hooks of iron; and so be cast into a place called the Black Deeps, at the Thames’ mouth…
Read John Trapp on Psalms 39 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Recover strength.—Better, Let me become cheerful, i.e., look up with a glad look once more on my face, as the angry look fades from the Divine countenance. Before.—Literally, before I go, and am not. All the words and phrases of this last verse occur in the Book of Job. (See Job 7:8; Job 7:19; Job 7:21; Job 14:6; Job 10:20-21.)
Read Charles John Ellicott on Psalms 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. O spare me] Take me not from this state of probation till I have a thorough preparation for a state of blessedness. This he terms recovering his strength - being restored to the favour and image of God, from which he had fallen. This should be the daily cry of every human spirit: Restore me to thine image, guide me by thy counsel, and then receive me to thy glory! ANALYSIS OF THE THIRTY-NINTH PSALM This Psalm was apparently written on the same occasion as the preceding. The psalmist is still suffering as before, yet is silent and patient; but the suffering at last becoming very sharp, he could hold his peace no longer: then he spoke. And we have reason to be thankful that he broke…
Read AdamClarke on Psalms 39 →
CambridgeThe Cambridge Bible for Schools and Colleges13. O spare me] So Jerome, parce mihi. But more exactly, Look away from me. Cheyne renders, ‘avert thy frown.’ that I may recover strength] Lit. brighten up, as the sky when the clouds clear. Parallels for every phrase in the verse are to be found in Job. See Job 7:19; Job 14:6; Job 10:20-21; Job 7:8 (R.V.). It is, as Delitzsch remarks, the heroic character of Old Testament faith, that in the midst of the enigmas of life, and in full view of the deep gloom enshrouding the future, it throws itself unconditionally into the arms of God.
Read Cambridge on Psalms 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleO spare me - The word used here - from שׁעה shâ‛âh - means “to look;” and then, in connection with the preposition, “to look away from;” and it here means, “Look away from me;” that is, Do not come to inflict death on me.
Read Albert Barnes on Psalms 39 →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
Turn Your gaze away from me, that I may again be cheered before I depart and am no more.”
Oh spare me, that I may recover strength, before I go away and exist no more.”
Turn Your gaze away from me, that I may again be cheered before I depart and am no more.”
Turn your angry gaze away from me, so I can be happy before I pass away.
Tyndale line
O spare me, that I may recover strength, before I go hence, and be no more.
Oh spare me, that I may recover strength, Before I go hence, and be no more.
O spare me, that I may recover strength, before I go hence, and be no more.
O spare me, that I may recover strength, before I go hence, and be no more.
Stay thine anger from me, that I may recouer my strength, before I go hence and be not.
Strictly literal
Look away from me, and let me recover strength, before I go hence and be no more.
Look from me, and I brighten up before I go and am not!
Look from me, and I brighten up before I go and am not!
(39:14) Leave off from me, that I may recover strength, before I go hence, and am no more.
Turn your gaze from me so that I may smile again before I die.”
From the Latin
For evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head: and my heart hath forsaken me.
Simplified
Please leave me alone so I can be cheerful again, before I am dead and gone.
Let your wrath be turned away from me, so that I may be comforted, before I go away from here, and become nothing.
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 presents the verse as הָשַׁ֣ע מִמֶּ֣נִּי וְאַבְלִ֑יגָה בְּטֶ֖רֶם אֵלֵ֣ךְ וְאֵינֶֽנִּי׃. The Septuagint matches five of the six words, indicating a strong correspondence between the two texts. The Dead Sea Scrolls show partial restoration, with some words supplied by an editor, but the overall meaning aligns with the Masoretic Text.
הָשַׁ֣ע מִמֶּ֣נִּי וְאַבְלִ֑יגָה בְּטֶ֖רֶם אֵלֵ֣ךְ וְאֵינֶֽנִּי׃
5 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.
האזינ׳ה [אל] [דמעת׳י] [אל] [תחרש] [כי] [גר] [אנוכי] [עמ׳כה] תושב [ככול] [אבות׳י]
1 word on the leather — 1 partly restored, 10 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 39:13
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.
שָׁעָה (sha`ah) is a Hebrew verb meaning to gaze or look at, often with interest or consideration. It can imply various actions such as inspecting, regarding, or even feeling bewildered. The entries indicate different forms, including Qal (to gaze), Hiphil (to cause to look away), and Hithpael (to gaze in dismay).
שָׁעָה vb. gaze (steadily, with interest, etc.)
Qal gaze at, regard (with favour)
Hiph. cause thy gaze to turn away from me
Hithp. gaze not about
base
H8159 שָׁעָה gaze (steadily, with interest, etc.)
8159 sha`ah shaw-aw'
a primitive root; to gaze at or about (properly, for help);
by implication, to inspect, consider, compassionate, be
nonplussed (as looking around in amazement) or
bewildered:--depart, be dim, be dismayed, look (away),
regard, have respect, spare, turn.
שָׁעָה (sha.ah) — to gaze.
1) to look at or to, regard, gaze at or about
1a) (Qal) to gaze at, regard, behold, look about
1b) (Hiphil) to look away, cause gaze to turn away
1c) (Hithpael) to look in dismay, gaze about (in anxiety)
HVhv2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR/Sp1bs — Preposition · suffixHR/Sp1bs
בָּלַג (balag) is a Hebrew verb primarily found in the Hiphil form, meaning to gleam or smile. It conveys a sense of cheerfulness, as well as the idea of causing something to burst or flash. The entries suggest a dual focus on positive expressions, like smiling, and more dynamic actions, such as bursting.
[בָּלַג] vb. gleam, smile—only Hiph.
shew a smile, look cheerful
cause to burst or flash
base
H1082 בָּלַג
1082 balag baw-lag'
a primitive root; to break off or loose (in a favorable or
unfavorable sense), i.e. desist (from grief) or invade (with
destruction):--comfort, (recover) strength(-en).
בָּלַג (ba.lag) — be cheerful.
1) to gleam, smile
1a) (Hiphil) only
1a1) to show a smile, look pleasant
1a2) to cause to burst
HC/Vhc1cs — Conjunction · verb hiphil infinitive construct first person common singularHC/Vhc1cs
טֶ֫רֶם (terem) is an adverb meaning 'not yet' or 'before.' It is derived from an unused root that suggests interruption or suspension. This word appears in the Old Testament only once, in Ruth 3:14, where it conveys a sense of time prior to an event.
טֶ֫רֶם 54, once (Ru 3:14 Kt) טְרוֹם, adv. of time not yet, ere, before that
base
H2962 טֶ֫רֶם, once טְרוֹם adv. of time not yet, ere, before, that
2962 terem teh'-rem
from an unused root apparently meaning to interrupt or
suspend; properly, non-occurrence; used adverbially, not yet
or before:--before, ere, not yet.
טֶ֫רֶם (te.rem) — before.
before, not yet, before that
HR/Acbsa — PrepositionHR/Acbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
(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
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HC/Ncmsc/Sp1bs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
