Proverbs 2:19 — Word Study
WLCכָּל־ בָּ֭אֶיהָ לֹ֣א יְשׁוּב֑וּן וְלֹֽא־ יַ֝שִּׂ֗יגוּ אָרְח֥וֹת חַיִּֽים׃
BSANonekôl [no one, not a single person] who go to herbôwʼ [enter, approach, a woman like that, an adulteress] returnshûwb▸ [come back, turn back] [or]lôʼ [nor] negotiatenâsag▸ [attain, reach] the pathsʼôrach [ways, journeys] of lifechay [eternal life, spiritual vitality]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| בָּ֭אֶיהָ | [those who] go to her | Verb qal participle (active) masculine plural common, suffix |
| לֹ֣א | not | Particle |
| יְשׁוּב֑וּן | they return ! | Verb qal imperfect third person masculine plural, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יַ֝שִּׂ֗יגוּ | they reach | Verb, Hiphil, imperfect third person masculine plural |
| אָרְח֥וֹת | [the] paths of | Noun common, feminine plural construct |
| חַיִּֽים׃ | life | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | None who go to her return or negotiate the paths of life. |
| KJV | None that go unto her return again, neither take they hold of the paths of life. |
| ASV | None that go unto her return again, Neither do they attain unto the paths of life: |
| YLT | None going in unto her turn back, Nor do they reach the paths of life. |
| WEB | None who go to her return again, neither do they attain to the paths of life. |
| BBE | Those who go to her do not come back again; their feet do not keep in the ways of life: |
The translations agree on the key terms in this verse, particularly regarding יְשׁוּב֑וּן.
The sentence consists of a main clause followed by a subordinate verb phrase, emphasizing the consequences of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשַׂג
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 — Proverbs 2:19
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 — Warnings Against Temptationgenerated
Proverbs 2:19 emphasizes that those who seek the company of an adulteress will not find their way back to the right path or to life. This warning is part of a broader discourse on wisdom and the importance of choosing the right companions and paths in life. The surrounding verses reinforce the consequences of straying from wisdom, as seen in Proverbs 2:18 and Proverbs 2:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 81:12 | So I gave them up to their stubborn hearts to follow their own devices. |
| 2 | Ecclesiastes 7:26 | And I find more bitter than death the woman who is a snare, whose heart is a net, and whose hands are chains. The man who pleases God escapes her, but the sinner is ensnared. |
| 3 | Jeremiah 13:23 | Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil. |
| 4 | Hosea 4:14 | I will not punish your daughters when they prostitute themselves, nor your daughters-in-law when they commit adultery. For the men themselves go off with prostitutes and offer sacrifices with shrine prostitutes. So a people without understanding will come to ruin. |
| 5 | Matthew 19:24–26 | Again I tell you, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְשׁוּב֑וּן, ye.shu.Vungenerated
The word יְשׁוּב֑וּן (ye.shu.Vun) is a verb in the qal imperfect form, meaning 'they return' or 'come back.' It indicates an action of returning, often used in contexts of repentance or returning to a previous state.
In this verse, it conveys the idea that those who engage with the adulteress do not come back to the paths of life, highlighting the irreversible nature of their choice. The parsing as third person masculine plural suggests a generalization about all who pursue this path.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the phrase return for יְשׁוּב֑וּן.
Sentence Structuregenerated
The finite verb יְשׁוּב֑וּן governs the main clause, indicating the action of returning. The structure presents a negative statement about those who go to the adulteress, emphasizing the consequences of that choice.
The Hebrew word order places emphasis on the subjects and their actions, leading to a clear warning about the futility of pursuing the wrong paths.
Septuagint Backgroundgenerated
The Septuagint translates the key verb יְשׁוּב֑וּן as ἀναστρέψουσιν, meaning 'they will turn back.' This choice suggests a focus on the action of turning back, which aligns with the warning against the dangers of infidelity.
This translation captures the essence of the Hebrew, emphasizing the idea that those who stray will not return to life.
In plain words — the whole versegenerated
Proverbs 2:19 warns that those who go to an adulteress will not return to the paths of life. This verse highlights the dangers of pursuing immoral relationships and the irreversible consequences of such choices.
Frequently Asked Questionsgenerated
This indicates that those who pursue the adulteress cannot find their way back to a life of righteousness and vitality.
The path of life represents a journey toward spiritual vitality and fulfillment, which is essential for a meaningful existence.
This verse serves as a warning about the consequences of foolish choices, contrasting the paths of wisdom and folly.
We learn the importance of making wise choices in relationships and recognizing the dangers of temptation.
Reflection Questionsgenerated
- What are some temptations I face that could lead me away from the path of life?
- How can I seek wisdom to avoid the pitfalls described in this verse?
- What steps can I take to ensure I am following the right path in my life?
- How can I help others recognize the dangers of straying from wisdom?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that it is not just the woman but the path to death that is at stake, emphasizing the potential for repentance and return to life.
All who go to her do not return, etc. To her, to death he says, not to the woman. For it is possible for him who is mixed with an adulteress, with the help of the Lord, to return and earn life again by repenting;Early Church Fathers on Proverbs 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNone that go unto her return again,.... That is, those that commit whoredom with her return not again by repentance, and to a sober and chaste way of living, at least but very few; hence some of the
Read John Gill on Proverbs 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNone that go unto her return again, neither take they hold of the paths of life. None that go unto her return again, neither take they hold of the paths of life.
Read Robert Jamieson on Proverbs 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNone; few or none; an hyperbolical expression, used . That go unto her; that go to her house, or that lie with her, as this phrase is used, 30:4 . Return again, from her and from this wickedness, unto God. Adulterers and whoremongers are very rarely brought to repentance, but are generally hardened by the power and deceitfulness of that lust, and by God’ s just judgment, peculiarly inflicted upon such persons, . He alludes to the nature of corporal death, from which no man can without a miracle return to this life. Of the paths of life; of those courses which lead to true and eternal life.
Read Matthew Poole on Proverbs 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 2:19 None that go unto her return again, neither take they hold of the paths of life.Ver. 19. None that go unto her return again.] Some of the ancients have herehence concluded that adultery is an unpardonable sin; but "all manner of sin and blasphemy shall be forgiven unto men," saith our Saviour, "save only the sin against the Holy Ghost." True it is, that "a whore is a deep ditch, and a strange woman is a narrow pit"; - that "whoredom, and wine, and new wine take away the heart"; - that such are said to be "destitute of understanding," and to have lost even the light of nature; to be "past feeling, and given up to a dead and dedolent disposition"; to be "impudent," - wherefore…
Read John Trapp on Proverbs 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16-19) Besides the literal sense of this passage, as given above, commentators have very generally found in it a spiritual meaning, a warning against idolatry and apostasy. The union of Israel to God is so frequently spoken of in the prophets under the figure of a marriage, and their rejection of Him for idols as adultery, that the passage may well bear this further sense, especially as Jeremiah (Jeremiah 3:4) has borrowed this very phrase, “guide of her youth,” for a passage in which he is reproving the Jews for their faithlessness. The figure is also very common in the New Testament, as descriptive of the union of Christ and the Church.
Read Charles John Ellicott on Proverbs 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. None that go unto her return again] There are very few instances of prostitutes ever returning to the paths of sobriety and truth; perhaps not one of such as become prostitutes through a natural propensity to debauchery. Among those who have been deceived, debauched, and abandoned, many have been reclaimed; and to such alone penitentiaries may be useful; to the others they may only be incentives to farther sinning. Rakes and debauchees are sometimes converted: but most of them never lay hold on the path of life; they have had their health destroyed, and never recover it. The original, חיים chaiyim, means lives; not only the health of the body is destroyed, but the soul is ruined.…
Read AdamClarke on Proverbs 2 →CambridgeThe Cambridge Bible for Schools and Colleges19. take they hold of] Rather, reach, or (R.V.) attain unto.
Read Cambridge on Proverbs 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe words describe more than the fatal persistency of the sinful habit when once formed. A resurrection from that world of the dead to “the paths of life” is all but impossible.
Read Albert Barnes on Proverbs 2 →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
None who go to her return or negotiate the paths of life.
None who go to her return again, neither do they attain to the paths of life.
None who go to her return or negotiate the paths of life.
None who go in to her will return, nor will they reach the paths of life.
Tyndale line
None that go unto her return again, neither take they hold of the paths of life.
None that go unto her return again, Neither do they attain unto the paths of life:
None that go unto her return again, neither do they attain unto the paths of life:
None that go to her return again, neither do they take hold of the paths of life.
All they that goe vnto her, returne not againe, neither take they holde of the wayes of life.
Strictly literal
none that go unto her return again, neither do they attain to the paths of life:
None going in unto her turn back, Nor do they reach the paths of life.
None going in to her return, || Nor do they reach the paths of life.
All that come unto her return not again, and they will not reach the paths of life.
All who go in to her will not return again and they will not find the paths of life.
From the Latin
None that go in unto her shall return again, neither shall they take hold of the paths of life,
Simplified
No one who goes to her comes back; they don't ever find the way back to life again.
Those who go to her do not come back again; their feet do not keep in the ways of life:
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 content, with seven of the eight words matching. The Septuagint's word order differs, reflecting its own style while preserving the original meaning.
כָּל־ בָּ֭אֶיהָ לֹ֣א יְשׁוּב֑וּן וְלֹֽא־ יַ֝שִּׂ֗יגוּ אָרְח֥וֹת חַיִּֽים׃
7 of the 8 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.
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 Proverbs 2:19
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3fs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — ParticleHTn
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-3mp | Suff — Verb qal imperfect third person masculine plural · suffixHVqi3mp/Sn
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cp — Noun common · feminine plural constructHNcfpc
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…
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-mp — Noun common · masculine plural absoluteHNcmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…