Lexical Summary
natah: To stretch out, extend, spread, incline, bend
Original Word:נָטָה
Part of Speech:Verb
Transliteration:natah
Pronunciation:naw-TAH
Phonetic Spelling:(naw-taw')
KJV: + afternoon, apply, bow (down, -ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield
NASB:stretched, stretch, incline, outstretched, pitched, turn aside, inclined
Word Origin:[a primitive root]
1. to stretch or spread out
2. (by implication) to bend away (including moral deflection)
{used in a great variety of application}
Strong's Exhaustive Concordance
afternoon, apply, bow down carry aside, decline, deliver, extend, go down
A primitive root; to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application (as follows) -- + afternoon, apply, bow (down, - ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto stretch out, spread out, extend, incline, bend
NASB Translationafternoon* (1), bend down (1), bent (1), bent down (1), bow (1), bowed (3), came to stumbling (1), cast down (1), decline (1), defraud (1), deprive (2), deviated (1), distort (1), distorts (1), entices (1), extend (1), extended (3), extends (2), followed* (2), held high (1), incline (27), inclined (7), intended (1), leaning (1), lengthen (1), lengthened (1), lengthens (1), let down (1), offer (1), outstretched (17), pervert (4), perverted (1), pitch (1), pitched (11), push aside (1), spread (3), stretch (28), stretched (32), stretched-out (1), stretches (5), stretching (2), thrust aside (1), took aside (3), turn (6), turn back (1), turn aside (9), turn away (3), turned (3), turned aside (6), turned away (4), turned...away (1), turning (1), turns (1), visited (1).
Brown-Driver-Briggs
215 (Late Hebrew
id., incline, spread tent, etc.; Arabic
stretch out); —
137Perfect3masculine singularGenesis 33:19 +; 3 feminine singularNumbers 22:33; 2masculine singularExodus 15:12; 3pluralPsalm 21:42;Isaiah 45:12,Psalm 73:2 Qr, etc.;ImperfectJob 15:29, jussiveZephaniah 2:13;Genesis 12:8 +,Genesis 26:27;1 Chronicles 15:1; 3feminine singularJob 31:7,Numbers 22:23 2t.; 2 masculine singular jussiveProverbs 4:5,27; 3masculine plural1 Samuel 8:3; 1pluralNumbers 20:17;Numbers 21:22;ImperativeExodus 8:1 +;Infinitive constructJudges 19:8 4t.,Exodus 23:2; suffixExodus 7:5,Psalm 109:23;Participle activeJeremiah 10:20 6t.,Ezekiel 25:16 3t.; suffixIsaiah 42:5;passivePsalm 62:4 2t., +Psalm 73:2 (see below); feminine singularIsaiah 5:25 24t., pluralIsaiah 3:16 Qr (Kt ): —
stretch out, extend, hand, rod, usually with accusative + of directionExodus 9:22,23;Exodus 10:12,13,21,22 (all E),Exodus 7:19;Exodus 14:16,21,26,27 (all P), absoluteJoshua 8:19 (JE),Exodus 8:12 (P); with of dart or rodJoshua 8:18 (twice in verse) (JE),Exodus 8:1 (P), compareExodus 8:2 and ( omitted)Exodus 8:13 (all P),Joshua 8:26 (JE); figurative of hostility to GodJob 15:25; especially of Godstretching out his handover () often with idea ofagainst, i.e. in judgment,Isaiah 5:25;Isaiah 23:11;Zephaniah 1:4;Zephaniah 2:13;Ezekiel 6:14 7t. Ezekiel;Exodus 7:5 (P); withagainst Joel Ex 51:25, compare swordEzekiel 30:25; absoluteExodus 15:12 (song); passive participleIsaiah 3:16outstretched of neck; oftenarm stretched out (of ) to deliver,Deuteronomy 4:34 14t. (see );Jeremiah 32:21; , to oppose,Jeremiah 21:5; in judgment,Isaiah 5:25 ("" ), soIsaiah 9:11;Isaiah 9:16;Isaiah 9:20;Isaiah 10:4 (all ""id.), compareIsaiah 14:27;Isaiah 14:26;Proverbs 1:24 (of wisdom's appeal; "" ).
stretch line and plummet,
2 Kings 21:13 (subject figurative of destruction), compareIsaiah 34:11;Lamentations 2:8; line, of artisan's measurements (absolute)Isaiah 44:13, and (with )Job 38:5.
=offer, only1 Chronicles 21:10three things doI offer unto thee (so read probably also ""2 Samuel 24:12, see ).
Spread out, i.e.pitch, tentGenesis 12:8;Genesis 26:25;Genesis 35:21 (all J),Genesis 33:19 (E),Judges 4:11, compareJeremiah 43:10; figurative of establishing peopleJeremiah 10:20; of sacred tentExodus 33:7 (JE),2 Samuel 6:17 =1 Chronicles 16:1;1 Chronicles 15:1; 2Chronicles 1:14; object heavens (spread out by as tent)Jeremiah 10:12 9t., compareJob 26:7; object likeness of firmament in Ezekiel's visionEzekiel 1:22.
Bend, turn, incline:
Numbers 21:15 (J E; with );turn aside, of Balaam's assNumbers 22:23 (),Numbers 22:33 (), compareNumbers 22:33 (); with adverb accusativeNumbers 22:26, so of IsraelNumbers 20:17, and (with )Numbers 20:21; withinto,Numbers 21:22; of individual2 Samuel 2:19 (),2 Samuel 2:21 (),Jeremiah 14:8 (c. infinitive); compareGenesis 38:1 (),Genesis 38:16 (); figurative of deviating from path of loyalty1 Kings 2:28 (with ), compareJudges 9:3 (of heart), or of righteousnessExodus 23:2 [yet on text compare BuZAW xi (1891), 113 Ryon the passage],1 Samuel 8:3 (all with ); withJob 31:7;Psalm 44:19, compareProverbs 4:5 and (c. adverb accusative)Proverbs 4:27;1 Kings 11:9 (of heart), comparePsalm 119:51;Psalm 119:157;incline, (of heart), with1 Samuel 14:7 (read or Th We Dr Klo Bu HPS Löhr);decline, of shadow on dial2 Kings 20:10 ("" , opposed to ), figurative of failing lifePsalm 102:12;Psalm 109:23; of dayJudges 19:8 +Judges 19:9 (text emendations, see GFM);bend down,Job 15:29,Psalm 17:11 (both dubious, see Commentaries); apparentlyJudges 16:30and he bowed with all his might (after , ; al.stretched himself i.e.gave a thrust, Be GFM, but verb less often intransitive in this sense); of ,Psalm 40:2and he inclined unto me, — is read1 Samuel 4:2 by Dr Klo Bu, compare
,bend, bow,Genesis 49:15 (Issachar under figure of ass);Psalm 62:4 (simile of fate of wicked; "" ); here belongs also probablyPsalm 73:2 (Kt)and I was almost prostrated as to my feet (i.e. by stumbling; Qr Perfect 3 masculine plural but needless, compare Bae; "" );Psalm 119:112I have inclined my heart (c. infinitive); of ,2 Samuel 22:10 =Psalm 18:10; also figurative,hold out, extend unto, of , objectGenesis 39:21 (J), etc.,Isaiah 66:12 (both with ); of menPsalm 21:12 ().
be stretched out; —Perfect3masculine pluralNumbers 24:6 (J E; compare II. );Imperfect3masculine singularZechariah 1:16 (of measuring line, for building);stretch themselves out, i.e. grow long, 3 masculine pluralJeremiah 6:4 (of shadows, "" ).
75PerfectEzra 7:28;Psalm 116:2, suffix 3feminine singular suffixProverbs 7:21; 1singularProverbs 5:13; 3pluralAmos 5:12 8t.; 2 masculine pluralJeremiah 25:4;Jeremiah 35:15;ImperfectIsaiah 31:3,2 Samuel 9:15;Ezra 9:9; 2masculine singularExodus 23:6 3t., jussivePsalm 27:9;Psalm 141:4; 1singularJeremiah 6:12;Psalm 49:5,Job 23:11,Hosea 11:4, but read perhaps (compare Now) asJeremiah 15:6; etc.;Imperative2 Kings 19:16 7t.,Psalm 17:6 5t. Psalms, Proverbs; feminine singularGenesis 24:14;Psalm 45:11; masculine pluralJoshua 24:23 3t.;Infinitive constructIsaiah 10:8 4t.,Exodus 23:2; suffixNumbers 22:23;ParticipleDeuteronomy 27:19; masculine pluralPsalm 125:5, constructMalachi 3:5; —
stretch out (as ),Isaiah 31:3 (of in hostility), withJeremiah 6:12;Jeremiah 15:6.
spread out cloth on () rock2 Samuel 21:10; as2 Samuel 16:22 (+ person), tent-curtains (figurative of growth)Isaiah 54:2.
usuallyturn, incline, with accusative, in many senses:
literallyturn ass into (accusative) roadNumbers 22:23 (JE);take aside2 Samuel 3:27 (accusative of person + ),2 Samuel 6:10 (accusative of thing + accusative =to) =1 Chronicles 13:13 ();incline, turn jar of waterGenesis 24:14 (J; to give drink); intransitive onlyAmos 2:8on garments taken in pledgethey recline, andIsaiah 30:11turn aside, out of the path (i.e. do not interfere with us; "" ).
figurative,Psalm 125:5those turning aside their crooked (ways), i.e. making their ways crooked; compare (negative)Job 23:11.
turn, = influence, heart2 Samuel 19:15;turn (away) heart (cause to apostatize)1 Kings 11:2,4 (with ),1 Kings 11:3 (absolute); subject, with accusative of personIsaiah 44:20 compareJob 36:18 (accusative of person); of persuasion, with accusative of personProverbs 7:21 ("" ).
incline one's own heart unto () God and his commands,Joshua 24:23 (E), compareProverbs 2:2 (); subject ,1 Kings 8:58;Psalm 119:36, withProverbs 21:1; negative (with )Psalm 141:4.
especiallyincline the ear, of men (in obedience to God), usually "" : absoluteJeremiah 7:24 6t. Jeremiah (all negative), soJeremiah 25:4;Jeremiah 44:5 (+ infinitive),Isaiah 55:3; to inspired teacherProverbs 4:20 ("" ),Proverbs 5:1 (""id.)Proverbs 5:13 (all with ),Proverbs 22:17;Psalm 45:11;Psalm 78:1 (); to receive revelationPsalm 49:5; of God, listening to men, sometimes "" :2 Kings 19:16 =Isaiah 37:17;Daniel 9:18, withPsalm 17:6; also (withPsalm 31:3;Psalm 71:2;Psalm 102:3, withPsalm 88:3;Psalm 116:2, absolutePsalm 86:1; onceHosea 11:4and I used to incline etc. (either rare intransitive, or object omitted, e.g. read perhaps ( ?)and I inclined, after ).
bend down heavens, of (compare b),Psalm 144:5; =hold out, extend unto (from above, )Ezra 7:28;Ezra 9:9 (object ).
thrust aside, especially with accusative ofperverting orwresting justice:Exodus 23:6 (E),1 Samuel 8:3;Deuteronomy 16:19;Deuteronomy 24:17;Deuteronomy 27:19;Lamentations 3:35, compareAmos 2:7;Proverbs 17:23; also with accusative of personIsaiah 10:2;Amos 5:12;Isaiah 29:21;Malachi 3:5,Job 24:4,Proverbs 18:5; here belongs probablyExodus 23:2 (E; absolute), perhaps insert (compare BuZAW xi. (1891), 113 Ryon the passage).
thrust away, of ,Psalm 27:9; compareJeremiah 5:25your iniquities have thrust away (deprived you of) these (harvests).
Topical Lexicon
OverviewThe verb נָטָה appears about two-hundred-thirteen times across the Hebrew Scriptures. It portrays the deliberate act of extending, bending, inclining, or turning, whether by God, by human persons, or by created order itself. Because the word can describe both concrete motion and inner disposition, its usage ranges from physical manipulation of tents and spears to the moral orientation of the heart toward (or away from) the Lord. The prevalence of the term weaves a rich tapestry of divine sovereignty, covenant redemption, worship practice, prophetic warning, and personal devotion.
God stretches out His hand in power
From the Exodus onward, נָטָה serves as a hallmark of divine intervention. “I will stretch out My hand and strike Egypt with all the wonders I will perform in it” (Exodus 3:20). The repeated refrain “with an outstretched arm” (Deuteronomy 4:34; 26:8;Psalm 136:12;Jeremiah 32:21) enshrines the term in Israel’s collective memory as shorthand for redemptive might. Later prophets employ the same expression to announce judgment on prideful nations (Isaiah 5:25;Jeremiah 6:12;Ezekiel 6:14), reinforcing that the hand which rescues can also strike.
Creation testimony: heavens, earth, and sea
Several poets and prophets apply נָטָה to the cosmic stage. “He stretches out the heavens like a curtain” (Psalm 104:2;Isaiah 42:5; 44:24; 51:13). “He has stretched out the earth above the waters” (Psalm 136:6). By depicting sky and land as deliberately drawn out by God, Scripture affirms continuous divine governance over creation rather than a merely deistic inauguration.
Covenantal deliverance and prophetic hope
The memory of the stretched-out arm frames future expectation. Jeremiah prays, “Nothing is too difficult for You, who show loving devotion… and performed signs and wonders in Egypt even to this day” (Jeremiah 32:17-21). Zechariah extends the theme eschatologically: “The burden of the word of the LORD concerning Israel: Thus declares the LORD, who stretches out the heavens, lays the foundation of the earth, and forms the spirit of man within him” (Zechariah 12:1). Past action guarantees future fulfillment.
Worship posture: hands stretched out in prayer
Human worshippers mirror the divine gesture. Solomon’s temple prayer speaks repeatedly of “stretching out his hands toward this house” (1 Kings 8:38, 42, 54). The Psalms render this posture intensely personal: “My eyes grow dim with grief; I call to You daily, O LORD; I spread out my hands to You” (Psalm 88:9; cf. 28:2; 143:6). Isaiah contrasts empty ritual—“When you spread out your hands, I will hide My eyes from you” (Isaiah 1:15)—with genuine repentance, illustrating that outward extension must correspond to inner inclination.
Inclining ear and heart
Beyond outward movement, נָטָה often concerns the inward turn. Moses admonishes, “Incline your heart to the LORD” (Joshua 24:23). David pleads, “Incline Your ear to me; rescue me quickly” (Psalm 31:2; 86:1). Proverbs exhorts, “My son, pay attention to my words; incline your ear to my sayings” (Proverbs 4:20). Conversely, rebellion is depicted as a refusal to incline (Jeremiah 35:15;Daniel 9:13). The verb thereby bridges physicality and spirituality, calling for undivided attentiveness to God’s voice.
Tools of warfare and governance
Military narratives show battlefield application. Joshua “did not draw back the hand with which he stretched out the javelin” until Ai was destroyed (Joshua 8:26). The angel of the LORD “stretched out His hand toward Jerusalem to destroy it” (2 Samuel 24:16), averted only by David’s intercession. Scepters (Esther 5:2), rods (Exodus 9:29), and staffs (Exodus 7:19) are likewise extended to initiate decisive action, underscoring delegated authority under God.
Tents, cords, and everyday life
Patriarchal scenes reveal mundane usage. Lot “pitched his tents near Sodom” (Genesis 13:12). Exodus describes the tabernacle fabric: “Moses spread the tent over the tabernacle” (Exodus 40:19). Proverbs notes practical wisdom: “Do not move an ancient boundary stone” (Proverbs 22:28)—where shifting landmarks by stretching rope or stake signified unethical gain. Such passages anchor spiritual truths in tangible daily labor.
Prophetic symbolism and sign-acts
Prophets dramatize divine messages with stretched gestures: “Stretch out your hand over the sea” (Exodus 14:16); “Son of man, set your face toward Jerusalem and preach against the sanctuary” (Ezekiel 21:2). Zechariah’s man with a measuring line (Zechariah 2:1-2) and Amos’s plumb line (Amos 7:7-8) evoke the image of extending a tool to gauge covenant fidelity.
Christological trajectory
While נָטָה itself is Hebrew, the Septuagint’s rendering often parallels Greek ἐκτείνω, found in the prayer of the early church: “And now, Lord… stretch out Your hand to heal” (Acts 4:29-30). In the Gospels, Jesus frequently “stretched out His hand” to cleanse lepers (Matthew 8:3) and rescue the sinking Peter (Matthew 14:31), echoing the Old Testament pattern of divine deliverance. The ultimate redemptive stretching occurs on Calvary, foreshadowed when Jesus foretells, “You will stretch out your hands, and someone else will dress you and carry you where you do not want to go” (John 21:18), alluding to His disciple’s martyrdom patterned after His own crucifixion.
Pastoral and ministry implications
1. Prayer: Encourage believers to adopt both the outward gesture and inward inclination that נָטָה portrays—lifting hands in dependence while bending the will toward obedience.
2. Preaching: Proclaim that the same hand once outstretched in judgment was finally pierced for reconciliation (Colossians 2:14), grounding assurance in Scripture’s consistent narrative.
3. Mission: Just as God stretched out His arm to deliver Israel, the church is commissioned to extend compassionate hands, demonstrating in deed what is declared in word.
4. Hope: The cosmic use of נָטָה reminds the faithful that the God who stretches out the heavens will just as surely stretch forth His hand again to consummate redemption (Revelation 21:5).
Summary
נָטָה threads through Scripture as a living metaphor of God’s purposeful engagement with creation and covenant people. Whether forming the skies, rescuing slaves, guiding kings, or inviting worshippers, the action consistently underlines His initiative and the appropriate human response of aligned hearts and obedient hands.
Forms and Transliterations
אַטֶּ֣ה אַטֶּ֧ה אָֽט׃ אט׃ אטה בִּנְטֹתִ֥י בנטתי הִ֭טַּתּוּ הִטִּ֥יתִי הִטִּיתֶ֥ם הִטִּיתֶם֙ הִטָּ֑הוּ הִטָּ֣ה הִטָּה־ הִטּ֖וּ הִטּ֣וּ הִטּֽוּ׃ הִטּוּ־ הַ֥ט הַֽט־ הַטִּי־ הַטֵּ֤ה הַטֵּ֨ה הַטֵּֽה־ הַטּ֖וּ הַטּ֤וּ הַטּ֥וּ הַט־ הַנְּטוּיָ֑ה הַנְּטוּיָ֔ה הַנְּטוּיָ֖ה הַנְּטוּיָֽה׃ הַנּוֹטֶ֤ה הט הט־ הטה הטה־ הטהו הטו הטו־ הטו׃ הטי־ הטיתי הטיתם הטתו הנוטה הנטויה הנטויה׃ וְהַטִּ֣י וְהַטּוּ֙ וְהַמַּטִּ֤ים וְיֵ֤ט וְנ֣וֹטֵיהֶ֔ם וְנָֽטָה־ וְנָטִ֣יתִי וְנָטִ֤יתִי וְנָטִ֤תִי וְנָטִ֨יתִי וְנָטָ֥ה וַֽיַּט־ וַיִּטּ֖וּ וַיֵּ֛ט וַיֵּ֣ט וַיֵּ֤ט וַיֵּ֥ט וַיֵּ֧ט וַיֵּ֨ט וַיֵּט֩ וַיֶּט־ וַיַּ֛ט וַיַּטֵּ֕הוּ וַיַּטֵּ֣הוּ וַיַּטֵּ֤הוּ וַיַּטּ֖וּ וַיַּטּ֥וּ וַיַּטּ֧וּ וַתֵּ֣ט וַתֵּ֤ט וַתֵּ֥ט וַתַּטֵּ֨הוּ וָאַ֨ט וּמַטֵּי־ וּנְטֵ֧ה וּנְטֵֽה־ ואט והטו והטי והמטים ויט ויט־ ויטהו ויטו ומטי־ ונוטיהם ונטה ונטה־ ונטיתי ונטתי ותט ותטהו יִטֶּ֖ה יִנָּט֖וּ יִנָּטֶ֖ה יַטֶּ֣ה יַטֶּֽךָּ׃ יַטֶּֽנּוּ׃ יַטּ֑וּ יַטּ֔וּ יַטּ֖וּ יַטּ֣וּ יטה יטו יטך׃ יטנו׃ ינטה ינטו כִּנְט֣וֹת כִּנְטוֹת֥וֹ כנטות כנטותו לְ֝הַטּ֗וֹת לְהַטֹּֽת׃ לְהַטֹּתָ֖הּ לְהַטּ֤וֹת לְהַטּ֥וֹת לְהַטּוֹת֙ לִנְט֖וֹת לִנְט֥וֹת לִנְטֹ֛ת להטות להטת׃ להטתה לנטות לנטת מַטֶּ֛ה מטה נְ֠טֵה נְט֣וֹת נְטֵ֣ה נְטֵ֤ה נְטֵ֥ה נְטֵ֨ה נְטוּיָ֑֔ה נְטוּיָ֑ה נְטוּיָ֔ה נְטוּיָ֖ה נְטוּיָ֛ה נְטוּיָֽה׃ נְטוּיֹ֣ות נִטֶּה֙ נִטָּ֔יוּ נָ֣טָה נָֽטָה־ נָט֑וּי נָט֣וּ נָט֥וּי נָטְתָ֣ה נָטִ֙יתָ֙ נָטִ֣יתִי נָטִ֤יתִי נָטִ֥יתִי נָטִ֨יתִי נָטִֽיתִי׃ נָטָ֑ה נָטָ֖ה נָטָ֣ה נָטָ֣יוּ נָטָ֥ה נָטָה֙ נָטָה־ נֹטֶ֣ה נֹטֶ֤ה נֹטֶ֥ה נֹטֶֽה־ נוֹטֶ֣ה נוֹטֶ֤ה נוֹטֶ֥ה נוטה נטה נטה־ נטו נטוי נטויה נטויה׃ נטויות נטות נטיו נטית נטיתי נטיתי׃ נטתה תִּטֶּ֣ה תֵּ֝֗ט תֵּט־ תַּטֶּ֥ה תַּט־ תַטֶּ֔ה תַטֶּ֛ה תַטֶּ֣ה תט תט־ תטה ’āṭ ’aṭ·ṭeh ’aṭṭeh At atTeh bin·ṭō·ṯî bintoTi binṭōṯî han·nə·ṭū·yāh han·nō·w·ṭeh hannetuYah hannəṭūyāh hannoTeh hannōwṭeh hat haṭ haṭ- haṭ·ṭêh haṭ·ṭêh- haṭ·ṭî- haṭ·ṭū hatTeh haṭṭêh haṭṭêh- hatti haṭṭî- hatTu haṭṭū hiṭ·ṭā·hū hiṭ·ṭāh hiṭ·ṭāh- hiṭ·ṭat·tū hiṭ·ṭî·ṯem hiṭ·ṭî·ṯî hiṭ·ṭū hiṭ·ṭū- hittah hiṭṭāh hiṭṭāh- hitTahu hiṭṭāhū Hittattu hiṭṭattū hittiTem hiṭṭîṯem hitTiti hiṭṭîṯî hitTu hiṭṭū hiṭṭū- kin·ṭō·w·ṯōw kin·ṭō·wṯ kinTot kintoTo kinṭōwṯ kinṭōwṯōw lə·haṭ·ṭō·ṯāh lə·haṭ·ṭō·wṯ lə·haṭ·ṭōṯ lehatTot ləhaṭṭōṯ lehattoTah ləhaṭṭōṯāh ləhaṭṭōwṯ lin·ṭō·wṯ lin·ṭōṯ linTot linṭōṯ linṭōwṯ maṭ·ṭeh matTeh maṭṭeh nā·ṭā·yū nā·ṭāh nā·ṭāh- nā·ṭə·ṯāh nā·ṭî·ṯā nā·ṭî·ṯî nā·ṭū nā·ṭui natah nāṭāh nāṭāh- naTayu nāṭāyū nateTah nāṭəṯāh naTita nāṭîṯā naTiti nāṭîṯî naTu nāṭū naTui nāṭui nə·ṭêh nə·ṭō·wṯ nə·ṭū·yāh nə·ṭū·yō·wṯ neTeh nəṭêh neTot nəṭōwṯ netuYah nəṭūyāh netuYot nəṭūyōwṯ niṭ·ṭā·yū niṭ·ṭeh nitTayu niṭṭāyū nitTeh niṭṭeh nō·ṭeh nō·ṭeh- nō·w·ṭeh noTeh nōṭeh nōṭeh- nōwṭeh tat taṭ- taṭ·ṭeh ṯaṭ·ṭeh tatTeh taṭṭeh ṯaṭṭeh Tet têṭ têṭ- tiṭ·ṭeh titTeh tiṭṭeh ū·maṭ·ṭê- ū·nə·ṭêh ū·nə·ṭêh- ūmaṭṭê- umattei uneteh ūnəṭêh ūnəṭêh- vaAt vaiYat vaiyatTehu vaiyatTu vaiYet vaiyitTu vattatTehu vatTet vehammatTim vehatTi vehatTu venatah venaTiti veNoteiHem veYet wā’aṭ wā·’aṭ wat·taṭ·ṭê·hū wat·têṭ wattaṭṭêhū wattêṭ way·yaṭ way·yaṭ- way·yaṭ·ṭê·hū way·yaṭ·ṭū way·yêṭ way·yeṭ- way·yiṭ·ṭū wayyaṭ wayyaṭ- wayyaṭṭêhū wayyaṭṭū wayyêṭ wayyeṭ- wayyiṭṭū wə·ham·maṭ·ṭîm wə·haṭ·ṭî wə·haṭ·ṭū wə·nā·ṭāh wə·nā·ṭāh- wə·nā·ṭi·ṯî wə·nā·ṭî·ṯî wə·nō·w·ṭê·hem wə·yêṭ wəhammaṭṭîm wəhaṭṭî wəhaṭṭū wənāṭāh wənāṭāh- wənāṭiṯî wənāṭîṯî wənōwṭêhem wəyêṭ yaṭ·ṭe·kā yaṭ·ṭeh yaṭ·ṭen·nū yaṭ·ṭū yatTeh yaṭṭeh yatTeka yaṭṭekā yatTennu yaṭṭennū yatTu yaṭṭū yin·nā·ṭeh yin·nā·ṭū yinnaTeh yinnāṭeh yinnaTu yinnāṭū yiṭ·ṭeh yitTeh yiṭṭeh
Links
Interlinear Greek •
Interlinear Hebrew •
Strong's Numbers •
Englishman's Greek Concordance •
Englishman's Hebrew Concordance •
Parallel Texts
