Jeremiah 13:5 — Word Study
WLCוָאֵלֵ֕ךְ וָאֶטְמְנֵ֖הוּ בִּפְרָ֑ת כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אוֹתִֽי׃
BSAand hid itṭâman▸ [to conceal, to bury] at PerathPᵉrâth [by the River, Euphrates, the longest river in western Asia] asʼăsher [in accordance with, because of] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] had commanded metsâvâh■ [given orders, appointed]
| Greek | English | Parsing |
|---|---|---|
| וָאֵלֵ֕ךְ | and I went | Verb, Qal, sequential imperfect first person common singular |
| וָאֶטְמְנֵ֖הוּ | and I hid it | Verb qal sequential imperfect first person common singular, suffix |
| בִּפְרָ֑ת | at Perath | Preposition, noun proper |
| כַּאֲשֶׁ֛ר | just as | Preposition, particle |
| צִוָּ֥ה | he had commanded | Verb, Piel, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| אוֹתִֽי׃ | the object marker me | Particle, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I went and hid it at Perath, as the LORD had commanded me. |
| KJV | So I went, and hid it by Euphrates, as the LORD commanded me. |
| ASV | So I went, and hid it by the Euphrates, as Jehovah commanded me. |
| YLT | and I go and hide it by Phrat, as Jehovah commanded me. |
| WEB | So I went and hid it by the Euphrates, as Yahweh commanded me. |
| BBE | So I went and put it in a secret place by Parah, as the Lord had said to me. |
Where they part company is in style, but the core meaning remains intact across translations.
The sentence has a main clause with two subordinate elements, indicating both action and context.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהלך
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 — Jeremiah 13:5
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 — Jeremiah's Symbolic Actionsgenerated
Jeremiah 13:5 describes the prophet's obedience to God's command to hide a loincloth, symbolizing Israel's impending judgment. This act serves as a vivid illustration of God's message to His people, as Jeremiah demonstrates faithfulness in carrying out God's instructions, which is a recurring theme in the book of Jeremiah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 39:42–43 | The Israelites had done all the work just as the LORD had commanded Moses. |
| 2 | Exodus 40:16 | Moses did everything just as the LORD had commanded him. |
| 3 | Matthew 22:2–6 | “The kingdom of heaven is like a king who prepared a wedding banquet for his son. |
| 4 | John 2:5–8 | His mother said to the servants, “Do whatever He tells you.” |
| 5 | Acts 26:19–20 | So then, King Agrippa, I was not disobedient to the heavenly vision. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֶטְמְנֵ֖הוּ, va.'et.me.Ne.hugenerated
The verb טָמַן (taman) means 'to hide' or 'to conceal.' It can refer to the act of burying something or keeping it out of sight, as Jeremiah does here. The parsing as a sequential imperfect first person common singular indicates that Jeremiah is actively engaging in this act of hiding as a direct response to God's command.
This word carries a sense of secrecy and intentionality, emphasizing Jeremiah's role in fulfilling God's directive. The action of hiding is not merely physical but also carries spiritual significance, illustrating the concealment of Israel's fate.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb וָאֵלֵ֕ךְ, and I went, governs the entire sentence, with a subordinate clause כַּאֲשֶׁ֛ר, just as, introducing the action taken in accordance with God's command. The structure highlights Jeremiah's obedience as a response to divine instruction.
The prepositional phrase בִּפְרָ֑ת, at Perath, specifies the location of the action, grounding the narrative in a geographical context that is significant in the biblical tradition.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐπορεύθην for וָאֵלֵ֕ךְ, indicating a journey or movement. This choice reflects the physical act of going, aligning closely with the Hebrew meaning while also emphasizing the obedience aspect of Jeremiah's actions.
For אֶטְמְנֵ֖הוּ, the LXX translates it with a word that captures the essence of hiding, maintaining the original intent of the Hebrew while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Jeremiah 13:5 tells us that Jeremiah followed God's command to hide a loincloth by the Euphrates River. This act was symbolic of God's message to Israel about their impending judgment, demonstrating Jeremiah's faithfulness in carrying out God's instructions.
Frequently Asked Questionsgenerated
Hiding the loincloth symbolizes the impending judgment and disgrace that would come upon Israel due to their disobedience to God.
The Euphrates River is significant as it represents a major geographical landmark in the region and is often associated with themes of fruitfulness and judgment in the Bible.
Jeremiah demonstrates obedience by following God's command precisely, illustrating his role as a faithful prophet who carries out divine instructions.
We can learn the importance of obedience to God's commands and the significance of symbolic actions in conveying spiritual truths.
Reflection Questionsgenerated
- In what ways can I demonstrate obedience to God's commands in my life?
- What are some symbolic actions I can take to express my faith?
- How does understanding the significance of places, like the Euphrates River, enhance my reading of Scripture?
- What lessons can I learn from Jeremiah's faithfulness in carrying out God's instructions?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Jeremiah 13:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo I went and hid it by Euphrates,.... Or, "in" (o) it; in a hole of the rock, upon the banks of it: as the Lord commanded me: all this seems to be done not really, but visionally; it can hardly be
Read John Gill on Jeremiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo I went, and hid it by Euphrates, as the LORD commanded me. No JFB commentary on this verse.
Read Robert Jamieson on Jeremiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMost think that Jeremiah did this but in a vision, for it was a very long journey for the prophet to take to go from Anathoth or Jerusalem as far as Euphrates. Jeremiah was obedient to God’ s command, without any disputing or asking God the meaning of this injunction to him.
Read Matthew Poole on Jeremiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 13:5 So I went, and hid it by Euphrates, as the LORD commanded me.Ver. 5. So I went and hid it by Euphrates.] In the cliff of a rock, where it might lie dry, never once asking the reason. This was simple and acceptable obedience, far beyond that of the Popish novices, who yet if their padres or superiors send them to China or Peru, without dispute or delay they do presently set forward.
Read John Trapp on Jeremiah 13 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 13:1-11. The acted symbol of the linen girdle This ch. consists of five sections, quite independent of one another. The first two are in poetic prose, and the remaining in Ḳ ?inah metre. Three questions arise in respect to this first section: (i) Does it relate a real transaction or a vision? (ii) What is the application of the symbol? (iii) To what date may we refer it? As regards (i) we may state that Du. rejects with scorn the passage, as non-Jeremianic, considering it as childish, and as a later insertion. Most commentators, however, refuse to accept this view. If we accept the view that the transaction was real, where was it carried out? Some think that the Heb. Pìrath…
Read Cambridge on Jeremiah 13 →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
So I went and hid it at Perath, as the LORD had commanded me.
So I went and hid it by the Euphrates, as Yahweh commanded me.
So I went and hid it at Perath, as the LORD had commanded me.
So I went and buried them at Perath as the Lord had ordered me to do.
Tyndale line
So I went, and hid it by Euphrates, as the LORD commanded me.
So I went, and hid it by the Euphrates, as Jehovah commanded me.
So I went, and hid it by Euphrates, as the LORD commanded me.
So I went, and hid it by Euphrates, as the LORD commanded me.
So I went, and hid it by Perath, as the Lord had commanded me.
Strictly literal
So I went and hid it by the Euphrates, as Jehovah had commanded me.
and I go and hide it by Phrat, as Jehovah commanded me.
and I go and hide it by the Euphrates, as YHWH commanded me.
So I went, and hid it by the Euphrates, as the Lord has commanded me.
So I went and hid it in Perath, just as Yahweh had commanded me.
From the Latin
And I went, and hid it by the Euphrates, as the Lord had commanded me.
Simplified
So I went and hid it at the River Perath, as the Lord had told me.
So I went and put it in a secret place by Parah, as the Lord had said to me.
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 largely agree in their wording, with six out of seven words matched. The Dead Sea Scrolls also align closely with the MT, although one word is partly restored, indicating a high degree of textual consistency across these ancient witnesses.
וָאֵלֵ֕ךְ וָאֶטְמְנֵ֖הוּ בִּפְרָ֑ת כַּאֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אוֹתִֽי׃
6 of the 7 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.
ואלך ואטמנ׳הו בפרת׳ה כאשר צוה יהוה אות׳י
6 words on the leather — 1 partly restored.
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 Jeremiah 13:5
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.
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/Vqw1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sp3ms
פְּרָת (Prath) refers to the Euphrates River, noted for its significance in the East. The name is derived from a root meaning 'to break forth' or 'rushing.' It is described as the largest and longest river in western Asia, symbolizing fruitfulness.
פְּרָת n.pr.flum. Euphrates
base
H6578 פְּרָת Euphrates
6578 Prath per-awth'
from an unused root meaning to break forth; rushing; Perath
(i.e. Euphrates), a river of the East:--Euphrates.
פְּרָת (pe.rat) — Euphrates.
§ Euphrates = "fruitfulness"
the largest and longest river of western Asia; rises from two chief sources in the Armenian mountains and flows into the Persian Gulf
Prep | N-proper — Preposition · noun properHR/Npl
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
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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/Sp1bs — Particle · suffixHTo/Sp1bs