Genesis 14:24 — Word Study
WLCבִּלְעָדַ֗י רַ֚ק אֲשֶׁ֣ר אָֽכְל֣וּ הַנְּעָרִ֔ים וְחֵ֙לֶק֙ הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר הָלְכ֖וּ אִתִּ֑י עָנֵר֙ אֶשְׁכֹּ֣ל וּמַמְרֵ֔א הֵ֖ם יִקְח֥וּ חֶלְקָֽם׃ ס
BSAI will accept nothingbilʻădêy butraq whatʼăsher my mennaʻar [young warriors, fighting-men] have eatenʼâkal■ [consumed, devoured] and the sharechêleq [portion, inheritance] whoʼăsher wenthâlak■ with meʼêth AnerʻÂnêr [an Amorite ally] EshcolʼEshkôl [a valley in Palestine] and MamreMamrêʼ [an Amorite, meaning strength] ◂Theyhêm [those specific individuals] may takelâqach▸ their portionchêleq [allotted part, inheritance]
| Greek | English | Parsing |
|---|---|---|
| בִּלְעָדַ֗י | apart from me | Suffix |
| רַ֚ק | only | Adverb |
| אֲשֶׁ֣ר | [that] which | Particle |
| אָֽכְל֣וּ | they have eaten | Verb, Qal, perfect third person common plural |
| הַנְּעָרִ֔ים | the young men | Particle, noun common masculine plural absolute |
| וְחֵ֙לֶק֙ | and [the] share of | Conjunction, noun common masculine singular construct |
| הָֽאֲנָשִׁ֔ים | the men | Particle, noun common masculine plural absolute |
| אֲשֶׁ֥ר | who | Particle |
| הָלְכ֖וּ | went | Verb, Qal, perfect third person common plural |
| אִתִּ֑י | with me | Preposition, suffix |
| עָנֵר֙ | Aner | Noun proper masculine |
| אֶשְׁכֹּ֣ל | Eshcol | Noun proper masculine |
| וּמַמְרֵ֔א | and Mamre | Conjunction, noun proper masculine |
| הֵ֖ם | they | Pronoun |
| יִקְח֥וּ | let them take | Verb, Qal, imperfect third person masculine plural |
| חֶלְקָֽם׃ ס | share their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will accept nothing but what my men have eaten and the share for the men who went with me—Aner, Eshcol, and Mamre. They may take their portion.” |
| KJV | Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion. |
| ASV | save only that which the young men have eaten, and the portion of the men that went with me, Aner, Eshcol, and Mamre; let them take their portion. |
| YLT | save only that which the young men have eaten, and the portion of the men who have gone with me — Aner, Eshcol, and Mamre — they take their portion.' |
| WEB | I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion.” |
| BBE | Give me nothing but the food which the fighting-men who went with me have had; but let Aner and Eshcol and Mamre have their part of the goods. |
Where they part company is בִּלְעָדַ֗י — see How Translations Differ.
The main clause is straightforward, with several subordinate phrases detailing what is included in Abram's acceptance.
7 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
subjectהֵם
verbאָכַל
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 — Genesis 14:24
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 — Abram Declines the Spoilsgenerated
Genesis 14:24 shows Abram's refusal to accept any reward from the king of Sodom after his victory. He emphasizes that he will only take what his men have eaten and their rightful share, demonstrating his integrity and commitment to God. This moment highlights Abram's character and his relationship with his allies, Aner, Eshcol, and Mamre, who are acknowledged for their contributions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 3:27 | Do not withhold good from the deserving when it is within your power to act. |
| 2 | Matthew 7:12 | In everything, then, do to others as you would have them do to you. For this is the essence of the Law and the Prophets. |
| 3 | Romans 13:7–8 | Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. |
| 4 | 1 Corinthians 9:14–15 | In the same way, the Lord has prescribed that those who preach the gospel should receive their living from the gospel. |
| 5 | 1 Timothy 5:18 | For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — בִּלְעָדַ֗י, bil.'a.Daigenerated
The word בִּלְעָדַ֗י (bil'adey) means 'apart from me' or 'except for me.' It indicates exclusion, emphasizing what is not included in a given context. Abram uses this term to assert that he will not accept anything that does not belong to him or his men.
This word's parsing as a suffix indicates it modifies a noun, reinforcing the idea of exclusion in a possessive sense. Its use here underscores Abram's determination to remain separate from the spoils offered by the king.
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 יִקְח֥וּ (let them take) governs the entire verse, with several phrases hanging off it: a prepositional phrase indicating what Abram will accept, a noun phrase specifying what his men have eaten, and a noun phrase detailing the share for the men who accompanied him.
The structure highlights Abram's firm stance and the specific conditions under which he is willing to accept any rewards. The emphasis on 'his men' shows the importance of loyalty and mutual respect in his relationships.
Septuagint Backgroundgenerated
The Septuagint translates בִּלְעָדַ֗י with πλὴν (plēn), meaning 'except.' This choice maintains the sense of exclusion found in the Hebrew, affirming Abram's refusal of the spoils offered by the king.
This translation reflects a consistent understanding of the term's meaning, aligning with the Hebrew context of the verse.
In plain words — the whole versegenerated
Genesis 14:24 shows Abram firmly declining any rewards from the king of Sodom after his victory. He states that he will only accept what his men have eaten and their share, highlighting his integrity and loyalty to his allies, Aner, Eshcol, and Mamre.
Frequently Asked Questionsgenerated
Abram refuses to accept any rewards to maintain his integrity and ensure that the king cannot claim to have made him rich.
Abram acknowledges the contributions of his allies, Aner, Eshcol, and Mamre, and states they are entitled to their portion of the spoils.
These names represent Abram's allies, highlighting the importance of friendship and loyalty in his victory.
This verse illustrates Abram's commitment to his men and his refusal to compromise his integrity for material gain.
Reflection Questionsgenerated
- What does Abram's refusal of the spoils teach us about integrity in our own lives?
- How can we recognize and honor the contributions of those who support us, like Abram did for his allies?
- In what ways can we apply Abram's example of loyalty and friendship in our relationships?
- What are some situations where we might need to stand firm in our values, like Abram did?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Abram's refusal of the spoils, emphasizing his integrity and the significance of his allies. Here are quotations from Ambrose of Milan and John Chrysostom.
How remarkable it is, then, that Abraham did not wish to touch any of the spoil gained by his victory or to take even what was offered him? The fact is that to receive recompense diminishes the joy of a victory and blunts the gratuitous…Early Church Fathers on Genesis 14 →
These I will allow to take a portion, he says, since they have given evidence of deep friendship. “These,” you see, the text says, “were Abram’s confederates,” that is, they were joined in friendship, willing to share the perils with him.Early Church Fathers on Genesis 14 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 14:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSave only that which the young men have eaten,.... His three hundred and eighteen trained servants, and those of his confederates, who having recovered the victuals taken away from the inhabitants of
Read John Gill on Genesis 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor as Abram had a right to spoils, so had they, whether they joined with him in the battle, as it is conceived they did, or only abode by the stuff, ; and therefore though he might and did give away his own right, he could not give away other men’ s.
Read Matthew Poole on Genesis 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.Ver. 24. Let them take their portion.] In things indifferent, we may abridge ourselves; we may not prescribe to others, as if they must needs be just of our make. "My brethren, be not many masters," as Magistri nostri parisienses . See 1 Corinthians 9:14-15.
Read John Trapp on Genesis 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The young men . . . the men which went with me.—The former are Abram’s 318 servants, and they are to take only their food. The latter are the Amorites, and they are to have their fair share of the spoil. We must notice in Abram’s policy that, while Lot had joined himself to the Canaanites, he stood aloof, ready to help on fit occasion, but even so maintaining his independence, and refusing to draw the bonds of friendship close together. Such, too, was the true policy of the people sprung from him. Standing apart from all nations, they were to trust in Jehovah alone for the maintenance of their liberty and rights; and so long as they did thus act they found in Him peace and security.
Read Charles John Ellicott on Genesis 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Save only that which the young men have eaten] His own servants had partaken of the victuals which the confederate kings had carried away; see Genesis 14:11. This was unavoidable, and this is all he claims; but as he had no right to prescribe the same liberal conduct to his assistants, Aner, Eshcol, and Mamre, he left them to claim the share that by right of conquest belonged to them of the recaptured booty. Whether they were as generous as Abram we are not told. THE great variety of striking incidents in this chapter the attentive reader has already carefully noted. To read and not understand is the property of the foolish and the inconsiderate. 1. We have already seen the danger…
Read AdamClarke on Genesis 14 →CambridgeThe Cambridge Bible for Schools and Colleges24. save only that] Better, as R.V. marg., “let there be nothing for me; only that, &c.” The expression here used occurs again in Genesis 41:16, It might be expressed in colloquial language: “nothing at all, please, so far as I am concerned.” Abram goes on to specify the two necessary exceptions, (1) a claim for the rations of his 318 followers: (2) a claim that an equitable share in the spoil should be assigned to his three confederates, mentioned in Genesis 14:13, who, we here learn for the first time, had joined in the dangers of the enterprise. According to the rights of war, all the booty belonged to Abram: and he magnanimously renounces his claim.
Read Cambridge on Genesis 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. The young men — The trained ones of his own household. Comp. Genesis 14:14. The men which went with me — His allies in the war.
Read Daniel Denison Whedon on Genesis 14 →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
I will accept nothing but what my men have eaten and the share for the men who went with me—Aner, Eshcol, and Mamre. They may take their portion.”
I will accept nothing from you except that which the young men have eaten, and the portion of the men who went with me: Aner, Eshcol, and Mamre. Let them take their portion.”
I will accept nothing but what my men have eaten and the share for the men who went with me—Aner, Eshcol, and Mamre. They may take their portion.”
I will take nothing except compensation for what the young men have eaten. As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”
Tyndale line
Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.
save only that which the young men have eaten, and the portion of the men that went with me, Aner, Eshcol, and Mamre; let them take their portion.
save only that which the young men have eaten, and the portion of the men which went with me; Aner, Eshcol, and Mamre, let them take their portion.
Save only that which the young men have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mamre; let them take their portion.
Saue onely that, which the yong men haue eaten, and the partes of the men which went with me, Aner, Eshcol, and Mamre: let them take their partes.
Strictly literal
save only that which the young men have eaten, and the portion of the men that went with me, Aner, Eshcol, and Mamre, let them take their portion.
save only that which the young men have eaten, and the portion of the men who have gone with me — Aner, Eshcol, and Mamre — they take their portion.'
save only that which the young men have eaten, and the portion of the men who have gone with me—Aner, Eshcol, and Mamre—they take their portion.”
Save only that which the young men have eaten, and the portion of the men who went with me, Aner, Eshcol, and Mamre — these may take their portion.
I will take nothing except what the young men have eaten and the share of the men that went with me. Let Aner, Eshkol, and Mamre take their portion.”
From the Latin
Except such things as the young men have eaten, and the shares of the men that came with me, Aner, Escol, and Mambre: these shall take their shares.
Simplified
I won't take anything except what my men have eaten, and the share for those who accompanied me—Aner, Eshcol, and Mamre. Let them have their share.”
Give me nothing but the food which the fighting-men who went with me have had; but let Aner and Eshcol and Mamre have their part of the goods.
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 align closely, with 15 of the 16 words matching. The Samaritan Pentateuch differs in two words: it uses עֲנָרָם (Aner) and אֶשְׁכֹּל (Eshcol), indicating a slight variation in the names of Abram's allies.
בִּלְעָדַ֗י רַ֚ק אֲשֶׁ֣ר אָֽכְל֣וּ הַנְּעָרִ֔ים וְחֵ֙לֶק֙ הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר הָלְכ֖וּ אִתִּ֑י עָנֵר֙ אֶשְׁכֹּ֣ל וּמַמְרֵ֔א הֵ֖ם יִקְח֥וּ חֶלְקָֽם׃ ס
15 of the 16 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.
בלעדי רק אשׁר אכלו הנערים וחלק האנשׁים אשׁר הלכו אתי ענרם ואשׁכול וממרא הם יקחו חלקם
2 words differ from the Masoretic Text: ענרם (Aner), אשׁכול (Eshcol)
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 Genesis 14:24
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.
בִּלְעֲדֵי (bil'adey) is a Hebrew word meaning 'not unto,' 'apart from,' 'except,' or 'without.' It is constructed from two roots, one related to 'not' and the other to 'till.' The word is used in contexts indicating exclusion or absence.
בִּלְעֲדֵי prop. not unto, hence apart from, except, without
base
H1107 בִּלְעֲדֵי prop. not unto, hence apart from, except, without
1107 bil`adey bil-ad-ay'
or balmadey {bal-ad-ay'}; constructive plural from 1077 and
5703, not till, i.e. (as preposition or adverb) except,
without, besides:--beside, not (in), save, without.
see HEBREW for 01077
see HEBREW for 05703
בִּלְעֲדֵי (bil.a.de) — beside.
apart from, except, without, besides
Prep | Suff — SuffixHAcbsc/Sp1bs
רַק (raq) is an adjective meaning 'thin' and an adverb indicating limitation, such as 'only' or 'altogether.' It conveys a sense of restriction or exclusivity in various contexts, including affirmations and negations. The entries align on its meanings, with no significant disagreement noted.
רַק
adj. thin
adv. with restrictive force, only, altogether, surely
base
H7535 רַק . adj. thin
. adv. with restrictive force, only, altogether, surely
7535 raq rak
the same as 7534 as a noun; properly, leanness, i.e.
(figuratively) limitation; only adverbial, merely, or
conjunctional, although:--but, even, except, howbeit
howsoever, at the least, nevertheless, nothing but,
notwithstanding, only, save, so (that), surely, yet (so), in
any wise.
see HEBREW for 07534
רַק (raq) — except.
1) only, altogether, surely
1a) only
1b) only, nought but, altogether (in limitation)
1c) save, except (after a negative)
1d) only, altogether, surely (with an affirmative)
1e) if only, provided only (prefixed for emphasis)
1f) only, exclusively (for emphasis)
DirObjM — AdverbHD
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
→ General scriptures concerning Ex 24:3-5; 1Ki 12:6-15; 2Ch 10:8; Ps 119:9; 148:12,13; Pr 1:1-33; 2:1-22; 3:1-35; 4:1-27; 5:1-23; 6:1-35; 7:1-27; 10:1; 13:1; 15:5,20; 17:2,25; 19:13,26,27; 20:29; 23:15-35; 24:1-34; 27:11; 28:7; 29:3; 31:1-3; Jer 22:18-21; Mt 19:16-22; Mr 10:17-22; Lu 15:11-32; 18:18-23; 1Ti 4:12;
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep | Suff — Preposition · suffixHRd/Sp1bs
עָנֵר (Aner) refers to both a man and a place. It identifies an Amorite chief who allied with Abram, as well as a Levitical city in Manasseh. The name is associated with the meaning 'boy.' The entries indicate that Aner is linked to the broader narrative of the Patriarchs, particularly in Genesis 14:13.
עָנֵר n.pr.
appar. m. ally of Abram
loc. in Manasseh
base
H6063 עָנֵר ally of Abram
6063 `Aner aw-nare'
probably for 5288; Aner, a Amorite, also a place in
Palestine:--Aner.
see HEBREW for 05288
עָנֵר (a.ner) — Aner.
A man living at the time of the Patriarchs, first mentioned at Gen.14.13;
brother of: Mamre (H4471H) and Aner (H6063)
§ Aner = "boy"
1) one of the Amorite chiefs who aided Abraham in the pursuit of the 4 invading kings
2) a Levitical city west of the Jordan in Manasseh allotted to the Kohathite Levites
עָנֵר (a.ner) — Aner.
Aner = "boy"
a Levitical city west of the Jordan in Manasseh allotted to the Kohathite Levites
Another name of ta.a.nakh (תַּעֲנָךְ "Taanach" H8590)
N-proper — Noun proper masculineHNpm
Aner
A boy. (1.) A Canaanitish chief who joined his forces with those of Abraham in pursuit of Chedorlaomer (Gen. 14:13,24).
(2.) A city of Manasseh given to the Levites of Kohath’s family (1 Chr. 6:70).
one of the three Amorite chiefs of Hebron who aided Abraham in the pursuit after the four invading kings. (Genesis 14:13,24)
answer; song; affliction
אֶשְׁכֹּל (eshkol) refers to an Amorite man, brother of Mamre, who lived near Hebron. The term also denotes the valley of Eshcol, which is associated with the word for 'cluster.' This valley is mentioned in the context of the region of Hebron.
אֶשְׁכֹּל n.pr.
m. an Amorite, brother of Mamre, dwelling in neighborhood of Hebron
in combination—valley of Eshcol = valley of a cluster, region of Hebron
base
H812 אֶשְׁכֹּל . an Amorite, brother of Mamre, dwelling in neighborhood of Hebron
. in combination
812 'Eshkol esh-kole'
the same as 811; Eshcol, the name of an Amorite, also of a
valley in Palestine:--Eshcol.
see HEBREW for 0811
אֶשְׁכֹּל (esh.kol) — Eshcol.
A man living at the time of the Patriarchs, first mentioned at Gen.14.13;
brother of: Mamre (H4471H) and Aner (H6063)
§ Eshcol = "cluster"
1) an area of Hebron, the valley of Eshcol
2) an Amorite, the brother of Mamre, dwelling in Hebron
אֶשְׁכֹּל (esh.kol) — (Valley of) Eshcol.
Eshcol = "cluster"
This name is used for an area of Hebron, the valley of Eshcol
Combined with na.chal (נַ֫חַל " Valley" H5158H)
N-proper — Noun proper masculineHNpm
Eshcol
Bunch; brave. (1.) A young Amoritish chief who joined Abraham in the recovery of Lot from the hands of Chedorlaomer (Gen. 14:13, 24).
(2.) A valley in which the spies obtained a fine cluster of grapes (Num. 13:23, 24; “the brook Eshcol,” A.V.; “the valley of Eshcol,” R.V.), which they took back with them to the camp of Israel as a specimen of the fruits of the Promised Land. On their way back they explored the route which led into the south (the Negeb) by the western edge of the mountains at Telilat el-‘Anab, i.e., “grape-mounds”, near Beersheba. “In one of these extensive valleys, perhaps in Wady Hanein, where miles of grape-mounds even now meet the eye, they cut the gigantic clusters of grapes, and gathered the pomegranates and figs, to show how goodly was the land which…
(cluster of grapes), brother of Mamre the Amorite and of Aner, and one of Abraham’s companions in his pursuit of the four kings who had carried off Lot. (Genesis 14:13,24) (B.C. 1912.).
1. An Amorite prince near Hebron, who joined Abraham in Pursuing the eastern host who had ravaged Sodom and taken Lot captive, Ge 14:13-14.
2. The small and well-watered valley from which the Hebrew spies obtained the specimen of grapes, which they suspended from a staff borne by two men for safe carriage to Moses, Nu 13:22-27 32:9 De 1:24. This valley is believed to be one which closely adjoins Hebron on the north, and still furnishes the finest grapes in the country, as well as pomegranates, figs, olives etc.
bunch of grapes
מַמְרֵא (Mamre) refers to a location and a person associated with the Patriarchs in the Old Testament. It is derived from a root meaning 'strength' or 'fatness' and is linked to an oak grove in Palestine where Abraham lived. The term appears in Genesis 14:13, identifying Mamre as an Amorite who allied with Abram.
מַמְרֵא n.pr.m. et loc. Mamre, only in Gn:
base
H4471 מַמְרֵא Mamre
4471 Mamre' mam-ray'
from 4754(in the sense of vigor); lusty; Mamre, an
Amorite:--Mamre.
see HEBREW for 04754
מַמְרֵא (mam.re) — Mamre.
§ Mamre = "strength" or "fatness"
an oak grove on Mamre's land in Palestine where Abraham dwelt
a place near Abraham's burial place, apparently identified with Hebron
מַמְרֵא (mam.re) — Mamre.
A man living at the time of the Patriarchs, only mentioned at Gen.14.13;
brother of: Eshcol (H0812) and Aner (H6063)
§ Mamre = "strength" or "fatness"
1) an Amorite who allied himself with Abram
2) an oak grove on Mamre's land in Palestine where Abraham dwelt
3) a place near Abraham's burial place, apparently identified with Hebron
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
mam'-re (mamre'; Septuagint Mambre):
(1) In Ge 14:24 Mamre is mentioned as the name of one of Abraham's allies, who in 14:13 is described as the Amorite, brother of Eschcol and Aner.
1. Biblical Data:
The name of the grove of trees is evidently considered as derived from this sheikh or chieftain. The "oaks" ("terebinths") of Mamre where Abram pitched his tent (Ge 14:13; 18:1) are described (Ge 13:18) as "in Hebron." Later on MACHPELAH (which see) is described as "before," i.e. "to the East of Mamre" (Ge 23:17; 25:9; 49:30; 50:13), and Mamre is identified with Hebron itself (Ge 23:19).
2. Traditional Sites:
Mamre
Manliness. (1.) An Amoritish chief in alliance with Abraham (Gen. 14:13, 24).
(2.) The name of the place in the neighbourhood of Hebron (q.v.) where Abraham dwelt (Gen. 23:17, 19; 35:27); called also in Authorized Version (13:18) the “plain of Mamre,” but in Revised Version more correctly “the oaks [marg., ‘terebinths’] of Mamre.” The name probably denotes the “oak grove” or the “wood of Mamre,” thus designated after Abraham’s ally.
This “grove” must have been within sight of or “facing” Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., “the oak of rest”, where there is a tree called “Abraham’s oak,” about a mile and a half west of Hebron. Others identify it with er-Rameh, 2 miles north of Hebron.
(strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, (Genesis 14:13,51) and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. ch. (Genesis 13:18; 18:1) In the subsequent chapters Mamre is a mere local appellation. ch, (Genesis 23:17,19; 25:9; 49:30; 50:13)
An Amorite prince, brother of Eshcol and Aner. All three united their forces to aid Abraham in the rescue of Lot, Ge 14:1-24. He gave his name to the town where he dwelt, afterwards Hebron, in the suburbs of which was a large terebinth-tree, or grove, (see OAK,) called in the English Bible "the plain of Mamre." Here Abraham and his descendants often pitched their tents, Ge 13:18 18:1. The cave of Machpelah was adjacent to Mamre on the east, Ge 23:17,19 49:30; and from the heights nearby, Abraham could see the smoking plain of Sodom, Ge 19:27,28.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Juss-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
The Hebrew word חֵ֫לֶק (*cheleq*) has two main meanings: it can refer to a portion or share, often in the context of land or inheritance, and it can denote smoothness or seductiveness, particularly in speech. The entries highlight its use in various contexts, including as a divine award. Notably, it appears in Proverbs 7:21 in relation to speech.
חֵ֫לֶק n.m. portion, tract, territory
portion, share
portion, tract, of land
hence portion, i.e. (acquired) possession
chosen portion, habitual mode of life
portion, award, from God
H2506a חֵ֫לֶק portion, tract, territory H2506b חֵ֫לֶק smoothness, seductiveness of speech
2506 cheleq khay'lek
from 2505; properly, smoothness (of the tongue); also an
allotment:--flattery, inheritance, part, X partake, portion.
see HEBREW for 02505
חֵ֫לֶק (che.leq) — portion.
1) portion, share, part, territory
1a) portion, share
1b) portion, tract, parcel (of land)
1c) one's portion, one's possession
1d) (chosen) portion
1e) portion, award (from God)
Aramaic equivalent: cha.laq (חֲלָק "portion" H2508)
חֵ֫לֶק (che.leq) — smoothness.
smoothness, seductiveness, flattery
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp