Psalms 119:45 — Word Study
WLCוְאֶתְהַלְּכָ֥ה בָרְחָבָ֑ה כִּ֖י פִקֻּדֶ֣יךָ דָרָֽשְׁתִּי׃
BSAAnd I will walkhâlak [in a broad and spacious way, at liberty] in freedomrâchâb [without restraint, in a wide place] forkîy I have soughtdârash■ [diligently inquired, asked for] Your preceptspiqqûwd [commands, divine instructions, laws]
| Greek | English | Parsing |
|---|---|---|
| וְאֶתְהַלְּכָ֥ה | and I will walk about | Conjunction, verb hithpael infinitive construct first person common singular |
| בָרְחָבָ֑ה | in the broad place | Preposition |
| כִּ֖י | for | Particle |
| פִקֻּדֶ֣יךָ | precepts your | Noun common masculine plural construct, suffix |
| דָרָֽשְׁתִּי׃ | I have sought | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I will walk in freedom, for I have sought Your precepts. |
| KJV | And I will walk at liberty: for I seek thy precepts. |
| ASV | And I shall walk at liberty; For I have sought thy precepts. |
| YLT | And I walk habitually in a broad place, For Thy precepts I have sought. |
| WEB | I will walk in liberty, for I have sought your precepts. |
| BBE | So that my way may be in a wide place: because my search has been for your orders. |
Where they part company is פִקֻּדֶ֣יךָ — see How Translations Differ.
One main verb, two phrases providing manner and reason. The structure highlights the relationship between the psalmist's actions and motivations.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּרַשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 119:45
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 — Meditation on God's Lawgenerated
Psalm 119:45 is part of a longer reflection on the significance of God's laws and commands. The psalmist emphasizes the joy and freedom that comes from following God's precepts, which are seen as guiding principles for a fulfilling life. This section of Psalm 119 highlights the relationship between obedience to God's word and the resulting liberty experienced by the believer.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:133 | Order my steps in Your word; let no sin rule over me. |
| 2 | Luke 4:18 | “The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed, |
| 3 | John 8:30–36 | As Jesus spoke these things, many believed in Him. |
| 4 | James 1:25 | But the one who looks intently into the perfect law of freedom, and continues to do so—not being a forgetful hearer, but an effective doer—he will be blessed in what he does. |
| 5 | James 2:12 | Speak and act as those who are going to be judged by the law that gives freedom. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — פִקֻּדֶ֣יךָ, fi.ku.Dei.chagenerated
The word פִּקּוּד (piqqud) refers to divine instructions or commandments. It is derived from a root meaning to appoint, indicating that these are mandates set by God. The noun appears in the plural form, emphasizing the collective nature of God's laws as guiding principles for living.
In this verse, the psalmist states he has sought God's precepts, indicating a diligent pursuit of understanding and adhering to these divine instructions. This pursuit is linked to the freedom he experiences in his walk, illustrating the transformative power of engaging with God's commandments.
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 in this verse is אֶתְהַלְּכָ֥ה, I will walk, which governs the entire structure. The sentence includes a prepositional phrase בָרְחָבָ֑ה (in a broad place) describing the manner of walking, followed by a causal clause introduced by כִּ֖י (for), which explains the reason for this freedom.
The structure emphasizes the connection between the act of walking in freedom and the seeking of God's precepts, showing that the psalmist's liberty is directly linked to his commitment to divine instruction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אֶתְהַלְּכָ֥ה is rendered as ἐπορευόμην (I was walking), which conveys a similar meaning but may suggest a continuous action rather than a future intention. This choice indicates a slight shift in focus from the psalmist's commitment to a description of ongoing behavior.
The term for פִקֻּדֶ֣יךָ is translated as σου (your), which maintains the personal aspect of the precepts but does not directly reflect the plural nature of the commandments as in the Hebrew.
In plain words — the whole versegenerated
Psalm 119:45 expresses the psalmist's commitment to walk freely because he has diligently sought God's commands. This verse highlights the connection between following divine instruction and experiencing true freedom in life.
Frequently Asked Questionsgenerated
Walking in freedom refers to living a life unencumbered by restrictions, guided by the principles and commands of God.
Seeking God's precepts involves understanding and applying His laws, which can lead to a more fulfilling and liberated life.
God's precepts are His commandments or instructions meant to guide believers in their conduct and relationship with Him.
The emphasis on seeking indicates a proactive and diligent approach to understanding God's will and living according to His guidance.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's guidance more diligently?
- How can I experience greater freedom by following God's commands?
- What does it mean for me to walk in a broad and spacious way?
- How can I encourage others to seek God's precepts in their lives?
The early church on this verse — how the Fathers read it
The early church fathers often referenced this verse to discuss the relationship between divine law and human freedom. Here is a quotation from Augustine of Hippo, who reflects on the significance of walking at liberty through adherence to God's precepts.
"And I walked at liberty: for I sought Your precepts" [Psalms 119:45]...."And I walked at liberty." Here the copulative conjunction, "and," is not used as a connecting particle;Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will walk at liberty,.... Not in licentious way, but in Gospel liberty, under the influence of the free spirit; where is liberty, in the exercise of grace and discharge of duty.
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will walk at liberty: for I seek thy precepts. And I will walk at liberty: for I seek thy precepts - Hebrew, 'I will walk at large:' the same Hebrew root [ raahab (H7294)] as in Psalms 119:32,
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will walk at liberty; or, I shall walk at large, as it is in the margin; I shall be delivered from all my present straits, both of the outward and inward man, and enjoy great freedom and comfort in thy ways.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:45 And I will walk at liberty: for I seek thy precepts.Ver. 45. And I will walk at liberty] In the full latitude of thy commandments, and not by wilful wickedness ensnare and ensnarl myself, as those do who, in the fulness of their sufficiency are in straits, and in pursuit of their lusts do pierce themselves through with many sorrows. The Italian senseth it, I will walk in peace of conscience.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) At liberty.—See margin. Literally, in a large place. (See Psalms 119:32; comp. Proverbs 4:12.)
Read Charles John Ellicott on Psalms 119 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. I will walk at liberty] When freed from the present bondage, we shall rejoice in obedience to thy testimonies; we shall delight to keep all thy ordinances.
Read AdamClarke on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges45. And I will walk at liberty] Lit. in a broad place, for God’s commandment is “exceeding broad”; its observance is no restraint but the truest freedom. Or the meaning may be, Let me walk at liberty, free from the constraint of anxiety and persecution. Cp. Psalms 119:32; Psalms 118:5. I seek] Or, I have studied, given diligent heed to.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd I will walk at liberty - Margin, “at large.” Luther renders it, “freely.” The Septuagint, “in a broad place.” The Hebrew word means “wide, broad, large, spacious.” The reference is to that which
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
And I will walk in freedom, for I have sought Your precepts.
I will walk in liberty, for I have sought your precepts.
And I will walk in freedom, for I have sought Your precepts.
I will be secure, for I seek your precepts.
Tyndale line
And I will walk at liberty: for I seek thy precepts.
And I shall walk at liberty; For I have sought thy precepts.
And I will walk at liberty; for I have sought thy precepts.
And I will walk at liberty: for I seek thy precepts.
And I will walke at libertie: for I seeke thy precepts.
Strictly literal
And I will walk at liberty, for I have sought thy precepts;
And I walk habitually in a broad place, For Thy precepts I have sought.
And I habitually walk in a broad place, || For I have sought Your precepts.
And I will walk in an open space; for thy precepts have I sought.
I will walk securely, for I seek your instructions.
Simplified
I shall live in freedom, for I have committed myself to obeying you.
So that my way may be in a wide place: because my search has been for your orders.
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 reads, "וְאֶתְהַלְּכָ֥ה בָרְחָבָ֑ה כִּ֖י פִקֻּדֶ֣יךָ דָרָֽשְׁתִּי," which translates to, "And I will walk in freedom, for I have sought Your precepts." The Septuagint matches the Masoretic Text in meaning, though its word order differs due to its Greek structure. The Dead Sea Scrolls, specifically 1Q10 and 4Q89, contain fragments that confirm the Masoretic Text's reading but require editorial restoration for completeness. Notably, 11Q5 offers a slightly different spelling with "ברחובי׳ה" instead of "בָרְחָבָ֑ה," but the overall meaning remains consistent across the witnesses.
וְאֶתְהַלְּכָ֥ה בָרְחָבָ֑ה כִּ֖י פִקֻּדֶ֣יךָ דָרָֽשְׁתִּי׃
5 of the 5 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.
[ואתהלכה] [ברחבה] [כי] פקדי׳ך [דרשתי]
1 word on the leather — 4 supplied entire by an editor.
[ואתהלכה] ברחבה [כי] [פקדי׳ך] [דרשתי]
1 word on the leather — 4 supplied entire by an editor.
ואתהלכה ברחובי׳ה כי פקודי׳כה דרשתי
5 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:45
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
Conj | V-Hithpael-1cs — Conjunction · verb hithpael infinitive construct first person common singularHC/Vtc1cs
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Prep | Adj — PrepositionHRd/Aafsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
פִּקּוּד (piqqud) refers to a precept or mandate, specifically one that is appointed by God. It is derived from a root meaning to appoint and is used in a plural form to collectively denote commandments or statutes within the Law.
[פִּקּוּד] 24 n.m. precept
base
H6490 [פִּקּוּד] precept
6490 piqquwd pik-kood'
or piqqud {pik-kood'}; from 6485; properly, appointed, i.e. a
mandate (of God; plural only, collectively, for the
Law):--commandment, precept, statute.
see HEBREW for 06485
פִּקּוּד (piq.qud) — precept.
precept, statute
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
