Genesis 24:61 — Word Study
WLCוַתָּ֨קָם רִבְקָ֜ה וְנַעֲרֹתֶ֗יהָ וַתִּרְכַּ֙בְנָה֙ עַל־ הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־ רִבְקָ֖ה וַיֵּלַֽךְ׃
BSAThen RebekahRibqâh [the wife of Isaac, mother of Esau and Jacob] and her servant girlsnaʻărâh [maids, young women] got readyqûwm▸ mountedrâkab▸ [rode upon] the camelsgâmâl [valuable riding animals] the manʼîysh [Abraham's servant] So the servantʻebed [faithful attendant] tooklâqach▸ [received, escorted] RebekahRibqâh
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֨קָם | and she arose | Verb, Qal, sequential imperfect third person feminine singular |
| רִבְקָ֜ה | Rebekah | Noun proper feminine |
| וְנַעֲרֹתֶ֗יהָ | and maids her | Conjunction, noun common feminine plural construct, suffix |
| וַתִּרְכַּ֙בְנָה֙ | and they rode | Verb, Qal, sequential imperfect third person feminine plural |
| עַל־ | on | Preposition |
| הַגְּמַלִּ֔ים | the camels | Particle, noun common both plural absolute |
| וַתֵּלַ֖כְנָה | and they went | Verb, Qal, sequential imperfect third person feminine plural |
| אַחֲרֵ֣י | after | |
| הָאִ֑ישׁ | the man | Particle, noun common masculine singular absolute |
| וַיִּקַּ֥ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| הָעֶ֛בֶד | the servant | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| רִבְקָ֖ה | Rebekah | Noun proper feminine |
| וַיֵּלַֽךְ׃ | and he went | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Rebekah and her servant girls got ready, mounted the camels, and followed the man. So the servant took Rebekah and left. |
| KJV | ¶ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. |
| ASV | And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. |
| YLT | And Rebekah and her young women arise, and ride on the camels, and go after the man; and the servant taketh Rebekah and goeth. |
| WEB | Rebekah arose with her ladies. They rode on the camels, and followed the man. The servant took Rebekah, and went his way. |
| BBE | So Rebekah and her servant-women went with the man, seated on the camels; and so the servant took Rebekah and went on his way. |
Where they part company is in the translation of קוּם — see How Translations Differ.
The sentence consists of two main clauses, each detailing actions taken by Rebekah and the servant.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbקוּם
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 24:61
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 Departure of Rebekahgenerated
Genesis 24:61 describes Rebekah's readiness to leave her family and follow Abraham's servant, marking a pivotal moment in her life. This follows the blessings given to her in the previous verse, emphasizing her role in the unfolding narrative of the patriarchs. The journey she undertakes is not merely physical but also significant in the context of God's covenant with Abraham and his descendants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:34 | Now Rachel had taken Laban’s household idols, put them in the saddlebag of her camel, and was sitting on them. And Laban searched everything in the tent but found nothing. |
| 2 | 1 Samuel 30:17 | And David struck them down from twilight until the evening of the next day. Not a man escaped, except four hundred young men who fled, riding off on camels. |
| 3 | Esther 8:10–14 | Mordecai wrote in the name of King Xerxes and sealed it with the royal signet ring. He sent the documents by mounted couriers riding on swift horses bred from the royal mares. |
| 4 | Genesis 2:24 | For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. |
| 5 | Psalm 45:10 | Listen, O daughter! Consider and incline your ear: Forget your people and your father’s house, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — קוּם, va.Ta.komgenerated
The verb קוּם (qum) is a primitive root meaning 'to rise' or 'to stand up.' It encompasses actions such as standing firm or taking a position, which can imply a decisive moment of action, as seen here with Rebekah preparing to leave.
In this verse, the parsing indicates a sequential imperfect tense, showing that Rebekah's rising is part of a series of actions leading to her departure. This verb sets the stage for her active role in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which has got ready for the Hebrew verb קוּם.
Sentence Structuregenerated
The main verb וַתָּ֨קָם governs the sentence, with several phrases detailing the actions taken by Rebekah and her maids. The structure shows a sequence of actions: rising, mounting, and following.
The use of sequential imperfect verbs emphasizes the unfolding actions of the subjects, highlighting the dynamic nature of their departure.
Septuagint Backgroundgenerated
The Septuagint translates קוּם as ἀναστᾶσα (anastasa), which conveys the sense of rising up, similar to the Hebrew. This choice indicates a direct connection to the action of preparing for a journey.
The translation of וַתִּרְכַּ֙בְנָה֙ as ἐπέβησαν (epēbēsan) suggests a focus on the act of mounting, which aligns with the context of departure.
In plain words — the whole versegenerated
Genesis 24:61 shows Rebekah and her maids getting ready to leave with Abraham's servant. They mount the camels and follow him, illustrating a significant moment of decision and movement in the story.
Frequently Asked Questionsgenerated
Rebekah's rising indicates her readiness to embark on a new journey and fulfill her role in God's plan.
The servant girls are Rebekah's maids, who accompany her and assist in the journey.
The camels are valuable animals used for transportation, symbolizing the wealth and resources of Abraham's household.
Following the man signifies Rebekah's commitment to leave her home and join Isaac, marking a pivotal moment in her life.
Reflection Questionsgenerated
- What does it mean to be ready to follow God's calling in my life?
- How can I support others in their journeys, as Rebekah's maids did?
- What are some significant decisions I have made that required stepping out in faith?
- In what ways can I prepare myself for new beginnings, like Rebekah did?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Genesis 24:61 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Rebekah arose, and her damsels,.... Her maids that were given her by her parents to wait upon her, as was usual in those times and countries: and they rode upon the camels; that Abraham's servant
Read John Gill on Genesis 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. Rebekah arose, and her damsels.
Read Robert Jamieson on Genesis 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 24:61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.Ver. 61. They rode upon the camels.] A tiresome and tedious journey it was, but for a good husband. Suffer we with, and for Christ, "that we may be glorified together," when the marriage shall be consummated. Heaven will pay for all. What though thou ride on a trotting camel it is to be married. He that rides to be crowned, will not think much of a rainy day.
Read John Trapp on Genesis 24 →CambridgeThe Cambridge Bible for Schools and Colleges61. her damsels] Rebekah took attendants with her besides the nurse mentioned in Genesis 24:59. See note on Genesis 24:10.
Read Cambridge on Genesis 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible61. Her damsels — Besides her especial nurse, (Genesis 24:59,) she was accompanied by other maidservants, as became one of her state and dignity.
Read Daniel Denison Whedon on Genesis 24 →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
Then Rebekah and her servant girls got ready, mounted the camels, and followed the man. So the servant took Rebekah and left.
Rebekah arose with her ladies. They rode on the camels, and followed the man. The servant took Rebekah, and went his way.
Then Rebekah and her servant girls got ready, mounted the camels, and followed the man. So the servant took Rebekah and left.
Then Rebekah and her female servants mounted the camels and rode away with the man. So Abraham’s servant took Rebekah and left.
Tyndale line
¶ And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.
Then Rebekah arose, and her maydes, and rode vpon the camels, and followed the man. and the seruant tooke Rebekah, and departed.
Strictly literal
And Rebecca arose, and her maids, and they rode upon the camels, and followed the man. And the servant took Rebecca, and went away.
And Rebekah and her young women arise, and ride on the camels, and go after the man; and the servant taketh Rebekah and goeth.
And Rebekah and her young women arise, and ride on the camels, and go after the man; and the servant takes Rebekah and goes.
And Rebekah arose with her maidens, and they rode upon the camels, and followed the man; and the servant took Rebekah, and went his way.
Then Rebekah arose, and she and her servant girls mounted the camels, and followed the man. Thus the servant took Rebekah, and went his way.
From the Latin
So Rebecca and her maids, being set upon camels, followed the man: who with speed returned to his master.
Simplified
Then Rebekah and her servant girls got on the camels. They followed Abraham's servant and left.
So Rebekah and her servant-women went with the man, seated on the camels; and so the servant took Rebekah and went on his way.
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 is confirmed by the Samaritan Pentateuch, which agrees word for word. Both versions depict Rebekah's actions in the same sequence, affirming the consistency of this narrative across traditions.
וַתָּ֨קָם רִבְקָ֜ה וְנַעֲרֹתֶ֗יהָ וַתִּרְכַּ֙בְנָה֙ עַל־ הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־ רִבְקָ֖ה וַיֵּלַֽךְ׃
12 of the 14 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.
ותקם רבקה ונערתיה ותרכבנה על הגמלים ותלכנה אחרי האישׁ ויקח העבד את רבקה וילך
Agrees with the Masoretic Text here, word for word.
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 24:61
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
רִבְקָה (Ribqah) refers to Rebekah, the daughter of Bethuel and wife of Isaac, who is also the mother of Esau and Jacob. The name is linked to the idea of being ensnared, possibly reflecting her beauty. She is first mentioned in Genesis 22:23, and her familial connections include her brother Laban.
רִבְקָה 30 n.pr.f. Rebekah, daughter of Bethuel and wife of Isaac
base
H7259 רִבְקָה Rebekah, daughter of Bethuel and wife of Isaac
7259 Ribqah rib-kaw'
from an unused root probably meaning to clog by tying up the
fetlock; fettering (by beauty); Ribkah, the wife of Isaac:--
Rebekah.
רִבְקָה (riv.qah) — Rebekah.
A woman living at the time of the Patriarchs, first mentioned at Gen.22.23;
daughter of: Bethuel (H1328A);
sister of: Laban (H3837A); married to Isaac (H3327);
mother of: Esau (H6215) and Israel (H3478)
Also named: Rhebekka (Ῥεβέκκα "Rebekah" G4479)
§ Rebekah = "ensnarer"
daughter of Bethuel, sister of Laban, wife of Isaac, and mother of Esau and Jacob
N-proper — Noun proper feminineHNpf
re-bek'-a (ribhqah; Septuagint and New Testament Rhebekka, whence the usual English spelling Rebecca): Daughter of Bethuel and an unknown mother, grand-daughter of Nahor and Milcah, sister of Laban, wife of Isaac, mother of Esau and Jacob.
Her name is usually explained from the Arabic, rabqat, "a tie-rope for animals," or, rather, "a noose" in such a rope; its application would then by figure suggest the beauty (?) of her that bears it, by means of which men are snared or bound; The root is found in Hebrew only in the noun meaning "hitching-place" or "stall," in the familiar phrase "fatted calf" or "calf of the stall," and in view of the meaning of such names as Rachel and Eglah the name Rebekah might well mean (concrete for abstract, like riqmah, chemdah, etc.) a "tied-up calf" (or "lamb"?), one therefore peculiarly choice and fat.
Rebekah
A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham’s “steward” found her at the “city of Nahor,” in Padan-aram, are narrated in Gen. 24-27. “She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father’s house for ever at an hour’s notice; and her future life showed not only a full share of her brother Laban’s duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband.” The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
(ensnarer), daughter of Bethuel, (Genesis 22:23) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1) ... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother’s companion and favorite. (Genesis 25:19-28) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau’s anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1) ... to her own kindred. (
A daughter of Bethuel, and sister of Laban in Mesopotamia, who became the wife of Isaac, and twenty years afterwards the mother of Jacob and Esau. The manner in which she was sought and obtained as the wife of Isaac, exhibits a striking picture of oriental manners and customs. Through her partiality for Jacob, she was tempted into the use of unjustifiable means to secure for him the inheritance, not having faith to leave to God the fulfilment of his own purposes, Ge 25:22,23. Her deceit led to disastrous results: Jacob fled from home; and when he returned from Mesopotamia twenty years afterwards, his mother lay buried in the cave of Machpelah, Ge 24:1-28:22 49:31.
The Hebrew word נַעֲרָה (*na`arah*) means 'girl' or 'damsel' and refers to a young female from infancy to adolescence. It can also denote a young woman, including terms like maid or female servant. The entries indicate a range of meanings that include marriageable young women and even concubines or prostitutes.
נַעֲרָה n.f. girl, damsel
girl, damsel
of female attendants, maids
base
H5291 נַעֲרָה girl, damsel
5291 na`arah nah-ar-aw'
feminine of 5288; a girl (from infancy to
adolescence):--damsel, maid(-en), young (woman).
see HEBREW for 05288
נַעֲרָה (na.a.rah) — maiden.
1) girl, damsel, female servant
1a) girl, damsel, little girl
1a1) of young woman, marriageable young woman, concubine, prostitute
1b) maid, female attendant, female servant
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3fs
רָכַב (rakab) is a Hebrew verb meaning to ride, mount, or sit upon something, typically an animal or vehicle. It can also imply causing someone or something to ride or draw, as in plowing. The entries highlight its use in various forms, including a participle for 'rider' and figurative expressions.
רָכַב vb. mount and ride, ride
Qal
mount, mount and sit or ride
ride, be riding
pt., as subst., rider
Hiph.
cause to (mount and) ride
cause to draw (plough, etc.)
fig. cause hand to ride upon (grasp) bow
base
H7392 רָכַב mount and ride, ride .. mount, mount and sit or ride
. ride, be riding
. pt., as subst., rider
. . cause to (mount and) ride
. cause to draw (plough, etc.)
. fig. cause hand to ride upon (grasp) bow
7392 rakab raw-kab'
a primitive root; to ride (on an animal or in a vehicle);
causatively, to place upon (for riding or generally), to
despatch:--bring (on (horse-)back), carry, get (oneself) up,
on (horse-)back, put, (cause to, make to) ride (in a chariot,
on, -r), set.
רָכַב (ra.khav) — to ride.
1) to mount and ride, ride
1a) (Qal)
1a1) to mount, mount and sit or ride
1a2) to ride, be riding
1a3) rider (subst)
1b) (Hiphil)
1b1) to cause to ride, cause to (mount and) ride
1b2) to cause to draw (plough, etc)
1b3) to cause to ride upon (fig)
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גָּמָל (gamal) means 'camel' and is associated with labor and burden-bearing. It refers to camels as property, used for riding or as beasts of burden, and notes that they are forbidden as food. The entries consistently emphasize the camel's role in transportation and labor.
גָּמָל n.m. camel
as property
as beasts of burden
for riding
forbidden as food
base
H1581 גָּמָל camel
1581 gamal gaw-mawl'
apparently from 1580 (in the sense of labor or
burden-bearing); a camel:--camel.
see HEBREW for 01580
גָּמָל (ga.mal) — camel.
1) camel
1a) as property, as beast of burden, for riding, forbidden for food
Art | N-mp — Particle · noun common both plural absoluteHTd/Ncbpa
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
Hc/Vqw3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HAcmpc — HAcmpc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רִבְקָה (Ribqah) refers to Rebekah, the daughter of Bethuel and wife of Isaac, who is also the mother of Esau and Jacob. The name is linked to the idea of being ensnared, possibly reflecting her beauty. She is first mentioned in Genesis 22:23, and her familial connections include her brother Laban.
רִבְקָה 30 n.pr.f. Rebekah, daughter of Bethuel and wife of Isaac
base
H7259 רִבְקָה Rebekah, daughter of Bethuel and wife of Isaac
7259 Ribqah rib-kaw'
from an unused root probably meaning to clog by tying up the
fetlock; fettering (by beauty); Ribkah, the wife of Isaac:--
Rebekah.
רִבְקָה (riv.qah) — Rebekah.
A woman living at the time of the Patriarchs, first mentioned at Gen.22.23;
daughter of: Bethuel (H1328A);
sister of: Laban (H3837A); married to Isaac (H3327);
mother of: Esau (H6215) and Israel (H3478)
Also named: Rhebekka (Ῥεβέκκα "Rebekah" G4479)
§ Rebekah = "ensnarer"
daughter of Bethuel, sister of Laban, wife of Isaac, and mother of Esau and Jacob
N-proper — Noun proper feminineHNpf
re-bek'-a (ribhqah; Septuagint and New Testament Rhebekka, whence the usual English spelling Rebecca): Daughter of Bethuel and an unknown mother, grand-daughter of Nahor and Milcah, sister of Laban, wife of Isaac, mother of Esau and Jacob.
Her name is usually explained from the Arabic, rabqat, "a tie-rope for animals," or, rather, "a noose" in such a rope; its application would then by figure suggest the beauty (?) of her that bears it, by means of which men are snared or bound; The root is found in Hebrew only in the noun meaning "hitching-place" or "stall," in the familiar phrase "fatted calf" or "calf of the stall," and in view of the meaning of such names as Rachel and Eglah the name Rebekah might well mean (concrete for abstract, like riqmah, chemdah, etc.) a "tied-up calf" (or "lamb"?), one therefore peculiarly choice and fat.
Rebekah
A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham’s “steward” found her at the “city of Nahor,” in Padan-aram, are narrated in Gen. 24-27. “She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father’s house for ever at an hour’s notice; and her future life showed not only a full share of her brother Laban’s duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband.” The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
(ensnarer), daughter of Bethuel, (Genesis 22:23) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1) ... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother’s companion and favorite. (Genesis 25:19-28) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau’s anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1) ... to her own kindred. (
A daughter of Bethuel, and sister of Laban in Mesopotamia, who became the wife of Isaac, and twenty years afterwards the mother of Jacob and Esau. The manner in which she was sought and obtained as the wife of Isaac, exhibits a striking picture of oriental manners and customs. Through her partiality for Jacob, she was tempted into the use of unjustifiable means to secure for him the inheritance, not having faith to leave to God the fulfilment of his own purposes, Ge 25:22,23. Her deceit led to disastrous results: Jacob fled from home; and when he returned from Mesopotamia twenty years afterwards, his mother lay buried in the cave of Machpelah, Ge 24:1-28:22 49:31.
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
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms