Psalms 122:1 — Word Study
WLCשָׂ֭מַחְתִּי בְּאֹמְרִ֣ים לִ֑י בֵּ֖ית יְהוָ֣ה נֵלֵֽךְ׃
BSAA songshîyr of ascentsmaʻălâh Of DavidDâvid I was gladsâmach■ [rejoiced, happy] when they saidʼâmar [spoke, told] to the housebayith [dwelling place, temple] of the LORDYᵉhôvâh [Yehovah, the Lord God]
| Greek | English | Parsing |
|---|---|---|
| שָׂ֭מַחְתִּי | I rejoiced | Verb, Qal, perfect first person common singular |
| בְּאֹמְרִ֣ים | in [those who] said | Preposition, verb qal participle (active) masculine plural |
| לִ֑י | to me | Preposition, suffix |
| בֵּ֖ית | [the] house of | Noun common, masculine singular construct |
| יְהוָ֣ה | Yahweh | Noun proper |
| נֵלֵֽךְ׃ | let us go | Verb, Qal, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I was glad when they said to me, “Let us go to the house of the LORD.” |
| KJV | I was glad when they said unto me, Let us go into the house of the LORD. |
| ASV | I was glad when they said unto me, Let us go unto the house of Jehovah. |
| YLT | A Song of the Ascents, by David. I have rejoiced in those saying to me, 'To the house of Jehovah we go.' |
| WEB | I was glad when they said to me, “Let’s go to Yahweh’s house!” |
| BBE | I was glad because they said to me, We will go into the house of the Lord. |
Where they part company is שָׂ֭מַחְתִּי — see How Translations Differ.
The main clause expresses the psalmist's joy, with subordinate phrases providing context and action, creating a flow of thought that captures the invitation to worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
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 122:1
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 — A Song of Ascentsgenerated
Psalm 122:1 expresses the psalmist's joy upon receiving an invitation to worship at the house of the LORD. This verse is part of a collection of psalms known as Songs of Ascents, which were sung by pilgrims traveling to Jerusalem for the festivals. The psalmist highlights the communal aspect of worship and the happiness it brings, reflecting a deep connection to the sacred space of the temple.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 120:1 | In my distress I cried to the LORD, and He answered me. |
| 2 | Psalm 121:1 | I lift up my eyes to the hills. From where does my help come? |
| 3 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 4 | Psalm 123:1 | I lift up my eyes to You, the One enthroned in heaven. |
| 5 | Psalm 124:1 | If the LORD had not been on our side— let Israel now declare— |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — שָׂ֭מַחְתִּי, Sa.mach.tigenerated
The verb שָׂמַח (samach) means to rejoice or be glad. It conveys a sense of joy that can be both personal and communal, often associated with worship and celebration. The parsing as a perfect first person common singular indicates that this joy is a completed action experienced by the speaker.
In this context, the psalmist rejoices at the invitation to go to the house of the LORD, emphasizing the importance of communal worship and the joy derived from it.
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 שָׂ֭מַחְתִּי, I rejoiced, governs the sentence. It is followed by a participial phrase בְּאֹמְרִ֣ים, when they said, which provides the context for the joy expressed.
The structure emphasizes the psalmist's reaction to the invitation, with the subject and action clearly defined, leading into the invitation to worship.
Septuagint Backgroundgenerated
The Septuagint translates שָׂ֭מַחְתִּי as ἐυφράνθην (euphranthēn), meaning 'I was glad' or 'I rejoiced'. This choice reflects a direct correlation to the joy expressed in the Hebrew, maintaining the emotional tone.
The Greek word emphasizes the psalmist's emotional response to the invitation, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 122:1 expresses the psalmist's joy when invited to go to the house of the LORD. This verse is part of a collection of psalms sung by pilgrims on their way to Jerusalem, highlighting the joy of worship and community.
Frequently Asked Questionsgenerated
The house of the LORD refers to the temple in Jerusalem, a sacred place of worship for the Israelites.
Communal worship fosters a sense of community and shared faith, which is a key theme in the Songs of Ascents.
The psalm captures the joy and anticipation of pilgrims traveling to Jerusalem for worship, emphasizing the spiritual significance of the journey.
The psalmist expresses joy and gladness at the invitation to worship, highlighting the importance of coming together in faith.
Reflection Questionsgenerated
- What are some ways I can express joy in my own worship experience?
- How does communal worship impact my faith and relationships with others?
- In what ways can I prepare my heart for worship, similar to the pilgrims in this psalm?
- What does the 'house of the LORD' mean to me personally?
The early church on this verse — how the Fathers read it
The earliest commentary on this psalm reflects on its themes of ascent and joy in worship, emphasizing the spiritual journey of the faithful.
This Psalm is a "Song of degrees;" as we have often said to you, for these degrees are not of descent, but of ascent. He therefore longs to ascend.Early Church Fathers on Psalms 122 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 122:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI was glad when they said unto me,.... Or, "I rejoiced in", or "because of, those that said unto me" (b); or, "in what was said unto me".
Read John Gill on Psalms 122 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI was glad when they said unto me, Let us go into the house of the LORD.
Read Robert Jamieson on Psalms 122 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 122 THE This Psalm seems to have been written by David for the use of the people when they came up to Jerusalem to the solemn feasts. David professeth his joy when he went into the house of the Lord, ; prayeth for the welfare, prosperity, and peace of it, . Let us go; exhorting one another to it, as . Or, We will go. The sense is, It delighteth me much to hear that the people, who had so long lived in the neglect or contempt of God’ s worship, were now ready and forward in it.
Read Matthew Poole on Psalms 122 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 122:1 « A Song of degrees of David. » I was glad when they said unto me, Let us go into the house of the LORD.Ver. 1. I was glad when they said unto me] The flourish of religion is the chief joy of the good Christian. Hence the evangelical jubilee among the Protestant party. Gregory Nazianzen writes that his father being a heathen, and often besought by his wife to become a Christian, had this verse suggested unto him in a dream, and was much wrought upon thereby. Wolfgangus Schuch, a Dutch martyr in Lotharing, hearing the sentence of his condemnation to the fire, began to sing this psalm (Acts & Mon. fol. 807). Let us go into the house of the Lord] "I will go also," said holy David…
Read John Trapp on Psalms 122 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Let us go.—Or, we will go. This verse is inscribed over the portico of St. Paul’s Cathedral.
Read Charles John Ellicott on Psalms 122 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXXII The satisfaction of a gracious soul in the use of God's ordinances, 1, 2. Description of the internal government of Jerusalem, 3-5. Prayers for its peace and prosperity, 6-9. NOTES ON PSALM CXXII In the preceding Psalms we find the poor captives crying to God for deliverance; here they are returning thanks that they find they are permitted to return to their own land and to the ordinances of their God. Verse 1. I was glad when they said] When Cyrus published an edict for their return, the very first object of their thanksgiving was the kindness of God in permitting them to return to his ordinances.
Read AdamClarke on Psalms 122 →CambridgeThe Cambridge Bible for Schools and Colleges1. The Psalmist recalls his joy when his neighbours summoned him to join in the pilgrimage to the sanctuary. I was glad] The A.V. rightly follows the Ancient Versions in translating the verb as a past. Let us go into &c.] Rather, We will go to the house of Jehovah. Cp. Isaiah 2:3.
Read Cambridge on Psalms 122 →Albert Barnes1798–1870Barnes' Notes on the BibleI was glad - It was a subject; of joy to me. The return of the happy season when we were to go up to worship filled me with joy.
Read Albert Barnes on Psalms 122 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I was glad when they said to me, “Let us go to the house of the LORD.”
I was glad when they said to me, “Let’s go to Yahweh’s house!”
A song of ascents. Of David. I was glad when they said to me, “Let us go to the house of the LORD.”
I was glad because they said to me, “We will go to the Lord’s temple.”
Tyndale line
I was glad when they said unto me, Let us go into the house of the LORD.
I was glad when they said unto me, Let us go unto the house of Jehovah.
I was glad when they said unto me, Let us go unto the house of the LORD.
A Song of degrees of David. I was glad when they said to me, Let us go into the house of the LORD.
A song of degrees, or Psalme of David. I rejoiced, when they sayd to me, We wil go into the house of the Lord.
Strictly literal
I rejoiced when they said unto me, Let us go into the house of Jehovah.
A Song of the Ascents, by David. I have rejoiced in those saying to me, 'To the house of Jehovah we go.'
A SONG OF THE ASCENTS. BY DAVID. I have rejoiced in those saying to me, “We go to the house of YHWH.”
“A song of the degrees by David.” I was rejoiced when they said unto me, Unto the house of the Lord let us go.
I was glad when they said to me, “Let us go to the house of Yahweh.”
From the Latin
To thee have I lifted up my eyes, who dwellest in heaven.
Simplified
I was so happy when they said to me, “Let's go the house of the Lord.”
I was glad because they said to me, We will go into the house of the Lord.
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 five of the six words matched. The Dead Sea Scrolls also reflect the same sentiment, though one word is partly restored and two are supplied by an editor, indicating some textual variations.
שָׂ֭מַחְתִּי בְּאֹמְרִ֣ים לִ֑י בֵּ֖ית יְהוָ֣ה נֵלֵֽךְ׃
5 of the 6 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.
שיר המעלות לדויד שמחתי [באומרים] [ל׳י] בית יהוה נלך
6 words on the leather — 1 partly restored, 2 supplied entire by an editor.
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 122:1
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.
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHR/Vqrmpa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
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
HVqi1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare