Lexical Summary
qarab: To come near, approach, draw near
Original Word:קָרַב
Part of Speech:Verb
Transliteration:qarab
Pronunciation:kah-RAHV
Phonetic Spelling:(kaw-rab')
KJV: (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take
NASB:offer, present, come near, bring, presented, came near, approach
Word Origin:[a primitive root]
1. to approach (causatively, bring near) for whatever purpose
Strong's Exhaustive Concordance
cause to approach, cause to bring forth, near, cause to come near, nigh
A primitive root; to approach (causatively, bring near) for whatever purpose -- (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.
NAS Exhaustive Concordance
Word Origina prim. root
Definitionto come near, approach
NASB Translationaccept (1), appear (1), approach (11), approach to offer (1), approached (9), approaches (3), approaching (2), assisted (1), bring (20), bring her near (1), bring him near (2), bring you near (1), bring near (4), brings (1), brought (11), brought his near (1), brought you near (1), brought your near (1), brought...near (1), came (3), came close (1), came forward (1), came near (12), came together (1), came* (1), come (7), come forward (1), come near (25), comes near (1), draw (2), draw near (9), drawn near (1), draws near (1), drew near (6), go near (3), join (2), joined (1), keep (1), made an offering (1), near (9), offer (43), offered (10), offering (2), offers (7), present (40), presented (16), presenting (3), presents (4), presents his shall present (1), soon (1).
Brown-Driver-Briggs
I. [],
279 (Late Hebrewapproach, be offered; Assyrian‡arâbu,approach; Arabic
,
be near, approach; so Ethiopic
: Sabeanapproach a woman (sexually, see below), DHMHofmus. No.6.1.2., but also Generallyhe who is far and he who is near CISiv, no. 95, 7, 8 compare SabDenkmNo. 12, 9, 10; Aramaic ,
,approach; also, =oblation, Sabean DHMZMG xxx (1876), 672 Arabic
, O Aramaic , , Syriac
; compare Assyriankurbannu (), DIHWS 351); —93Perfect3masculine singularGenesis 20:4 +; 3 feminine singularZephaniah 3:2, etc.;Imperfect3masculine singularGenesis 37:18 + etc.;Imperative masculine singular2 Samuel 20:16 +,Psalm 69:19; masculine pluralExodus 16:9;infinitive absoluteEcclesiastes 4:17 De Siegf Ol§ 249 c Sta§ 642 c Köi. 175;constructPsalm 27:2;Psalm 32:9,Exodus 36:2, etc.; —approach:
with person (27 t.)Genesis 37:18;Numbers 18:4;Malachi 3:5 (+ ),Jonah 1:6 +; in kindness1 Kings 2:7, of to helpPsalm 69:19; for war, battle,Exodus 14:20;Judges 20:24; unto God1 Samuel 14:36 (+ ),Zephaniah 3:2,Ezekiel 44:15;Isaiah 48:16;approach sexually, of man,Genesis 20:4;Isaiah 8:3;Deuteronomy 22:14;Leviticus 18:6,14,19 (H)Ezekiel 18:6; of womanLeviticus 20:16 ( of beast);Isaiah 65:5 =keep to thyself ("" ); with person, in hostility,Psalm 27:2 (+ infinitive purpose), so probablyPsalm 55:19that none may approach me ( infinitive construct, so Che Bae Dr, > noun =battle).
locationExodus 32:19;Deuteronomy 2:37;Deuteronomy 20:10; Joshua;Proverbs 5:8; of thingJoshua 3:3;Ezekiel 42:14;Ezekiel 44:16;Leviticus 22:3 (H),Exodus 36:2 5t. P;2 Kings 16:12Deuteronomy 20:2.
person ()Exodus 16:9;Leviticus 16:1;Psalm 119:169 (of cry); before menNumbers 9:6;Joshua 17:4.
of a peopleDeuteronomy 2:19.
locationJudges 19:13;Psalm 91:10 (of evil).
locationJob 33:22; adverb of locationExodus 3:5,Isaiah 57:3 (compare
,2 Samuel 20:16).
draw near for a purpose, with Infinitive1 Samuel 17:48;2 Samuel 15:5;Deuteronomy 25:11;Exodus 12:48;Leviticus 21:17;Numbers 17:5;Isaiah 34:1;Ecclesiastes 4:17, + (Infinitive omitted)Leviticus 21:18; with subordinate2 Samuel 20:16 (+ ); withIsaiah 41:1 (compare
Malachi 3:5); + ImperativeDeuteronomy 5:24;Joshua 10:24;Leviticus 10:4, + ImperfectJoshua 10:24;Leviticus 10:5
absolute (15 t.)Joshua 7:14 (3 t. in verse) (technically of approach to sanctuary, for trial by lot),Isaiah 5:19 (of s counsel),Isaiah 41:5 +,Lamentations 3:57 (of , to help);1 Kings 20:29 i.e. the battle was joined; of calamitiesEzekiel 9:1,Lamentations 4:18.
,draw near,Genesis 27:41;Deuteronomy 15:9;Ezekiel 12:23; specificallyGenesis 47:27;Deuteronomy 31:14;1 Kings 2:1
Perfect3masculine singular consecutiveExodus 22:7he shall be brought unto God (at the sanctuary), also (absolute, reflexive) 2 masculine plural consecutiveJoshua 7:14 (compare ).
Perfect1singularIsaiah 46:13; 3masculine pluralHosea 7:6 (see below),Ezekiel 36:8;imperfect2masculine singularPsalm 65:5; 1singular suffixJob 31:37;Imperative masculine singularEzekiel 37:17; masculine pluralIsaiah 41:21; —cause to approach, bring near:
+Ezekiel 37:17; =receive, accusative of personJob 31:37 (Thes Du; mostapproach majestically, march up to), accusative omittedPsalm 65:5;Isaiah 41:21bring on your suit !
,Isaiah 46:13 (of ),Ezekiel 36:8they have brought near to come, brought their coming near, it is at hand (compare
Genesis 12:11). —Hosea 7:6 read for ( RSProph. iv, N.19), compare Now.
177Perfect3masculine singularGenesis 12:11 +, -Numbers 7:19; 2masculine singularExodus 29:3 +, etc.:Imperfect3masculine singularEzekiel 44:27 +, -Ezekiel 46:4;Judges 3:17 +; pluralNumbers 31:50. etc.;Imperative masculine singularNumbers 3:6 +, etc.;Infinitive absoluteLeviticus 6:7; constructJudges 3:18 +, etc.;ParticipleLeviticus 3:1 +, etc.; —
bring near, bring, present, with accusative of thing,Judges 5:25 (+ ), compareExodus 29:3 (+ ); tributePsalm 72:10;Judges 3:17 (+ person),Judges 3:18; compare ( person)Malachi 1:8;Isaiah 5:8 i.e.join, incorporate; pregnantly with local2 Kings 16:14 (see RSSemitic i. 466 ff., 2nd ed. 486 ff.); accusative of case, affair,Deuteronomy 1:17 (+ person),Numbers 27:5 (+ ); with accusative of person: + person),Numbers 15:33;Numbers 25:6;Joshua 8:23, + reflexiveExodus 28:1, + (perp.) reflexiveNumbers 18:2; absolute of person,make an appraochExodus 14:10.
,Genesis 12:11;Isaiah 26:17;Ezekiel 22:4.
(c.158 t.) chiefly in Ezekiel HPS,bring near, of presenting, dedicating, or offering to
with accusative of person, (I) Araron and his sons, and Levites, sometimes with , person or location,Exodus 29:4,8;Exodus 40:12,14;Leviticus 3:6;Leviticus 7:35;Leviticus 8:6,13,24;Numbers 8:9,10;Numbers 16:5 (twice in verse);Numbers 16:9,10, compare (of princ, subj,. )Jeremiah 30:21; (2) for selection byJoshua 7:16,17 (twice in verse);Joshua 7:18;1 Samuel 10:20,21; (3) for ordeal ofNumbers 5:16,
(c. 142 t.) with accusative off offering, with or without further complement (, location ; rarely , of priest, etc.): (1) animal-offeringLeviticus 3:7,12;Leviticus 8:18,22 (all + of offerer),Exodus 29:10;Leviticus 1:15;Leviticus 4:3,14 +, etc. (2)Leviticus 7:16;Numbers 29:13,36;Leviticus 3:3,14;Leviticus 23:8,25 +; (3) bloodLeviticus 1:5 (+ ),Leviticus 7:33;Leviticus 9:9; -4Leviticus 2:8;Leviticus 6:7;Leviticus 7:12;Leviticus 23:16;Numbers 5:25;Numbers 6:16;Numbers 15:9;Leviticus 21:6,8,17,21, etc.;(5) incenseNumbers 16:35 censerNumbers 16:17;Numbers 17:3;Numbers 17:4;Leviticus 10:1;Numbers 3:4;Numbers 26:61; (6) especially with accusative of congnate meaning with verbLeviticus 1:2 (twice in verse);Leviticus 1:14;Leviticus 2:1,4;Leviticus 22:18;Numbers 7:10,11;Numbers 31:50 + (c.33 t.); (7) accusative om, 2 Chronicles 35:12.
make an offeringNumbers 7:2,18.
(see Biblical Hebrew I. ); —
Perfect3masculine singularDaniel 3:26 ( location); 1 singularDaniel 7:16 ( person); absolute, 3 masculine pluralDaniel 3:8;Daniel 6:13;Infinitive suffixDaniel 6:21when he approached, location
offer sacrifice:Imperfect2masculine singularEzra 7:17, with accusative + of altar.
=
with accusativePerfect3masculine pluralEzra 6:17,Participle activeEzra 6:10 ( of deity).
bring near: Perfect suffixDaniel 7:13 ( of deity).
Topical Lexicon
Overviewקָרַב (qarab) expresses movement toward closeness—physical, relational, or spiritual. Across approximately 284 Old Testament occurrences the verb underscores the possibility, privilege, and peril of “drawing near.” The contexts cluster around worship, priesthood, covenant, warfare, and eschatological proclamation, each strand enriching a biblical theology of access to God.
Approaching God in Worship
The opening call of the Levitical code, “When anyone among you brings an offering to the LORD…” (Leviticus 1:2), sets the tone: no Israelite could simply stroll into Yahweh’s presence; nearness required divinely-prescribed means. Burnt offerings (Leviticus 1), grain offerings (Leviticus 2), peace offerings (Leviticus 3), sin offerings (Leviticus 4), and guilt offerings (Leviticus 5–6) are introduced with forms of qarab, binding nearness to sacrificial blood and consecrated ritual. The progression of the worshipper—from outside the camp to the bronze altar, through priestly mediation to the Holy Place—visually dramatized the theological truth that access is granted, not assumed.
Presentation of Offerings and Votive Gifts
Qarab governs not only atoning sacrifices but also voluntary gifts of devotion. InLeviticus 7:38 Moses summarizes, “the LORD commanded the Israelites on Mount Sinai on the day He commanded them to present their offerings to the LORD.” The same verb appears when tribal chiefs “presented their offerings before the altar” at the dedication of the tabernacle (Numbers 7:10). Whether mandated or free-will, every gift brought near acknowledged the Giver’s prior grace.
Priestly Mediation and Ordination
Priests embody the principle of mediated nearness. “Then bring near to you your brother Aaron, and his sons with him, from among the Israelites” (Exodus 28:1). Their ordination (Exodus 29;Leviticus 8) features qarab over twenty times: the worshipper’s approach required a mediator who himself had been brought near by God. When Nadab and Abihu violated this privilege, “fire came out from the presence of the LORD and consumed them” (Leviticus 10:2), warning that unauthorized nearness invites judgment. Later, Korah’s rebellion pivoted on the same term: “the LORD… will bring him near to Himself; the one He chooses He will bring near” (Numbers 16:5). Qarab thus safeguards divine holiness and priestly calling.
Nearness and Covenant Privilege
The verb also celebrates covenant intimacy. Moses asks, “For what nation is so great as to have their gods near them the way the LORD our God is near us whenever we call on Him?” (Deuteronomy 4:7). The Psalter personalizes the blessing: “Blessed is the one You choose and bring near, to dwell in Your courts!” (Psalm 65:4) and “But as for me, it is good to draw near to God” (Psalm 73:28). In these texts qarab moves from cultic formality to heartfelt fellowship, affirming that ceremonial nearness points to relational communion.
Qarab in Warfare and National Life
Covenant nearness shaped Israel’s military ethos. Before battle, “the priest shall come forward and address the army… ‘Hear, O Israel, today you are drawing near for battle against your enemies’ ” (Deuteronomy 20:2-3). The same root appears when troops “approached to engage in battle” (Judges 20:23;1 Samuel 17:41). Israel fought not in autonomous strength but in proximity to the LORD of hosts. Conversely, the nations “approaching” to attack Zion (Isaiah 41:1;Jeremiah 46:3‐4) illustrate hostile nearness that God ultimately repels.
Prophetic Announcements of Imminent Judgment or Salvation
In the prophets qarab announces eschatological imminence. “Wail, for the Day of the LORD is near” (Isaiah 13:6); “the day is near, the day of the LORD is near” (Ezekiel 30:3); “Be silent… for the Day of the LORD is near” (Zephaniah 1:7). Malachi reverses the theme for covenant violators: “Then I will draw near to you for judgment” (Malachi 3:5). Thus qarab frames both doom for the unrepentant and hope for the faithful remnant: “Surely their redemption is at hand” (Psalm 111:9, using a cognate).
Wisdom and Psalms: Nearness in Personal Piety
Qarab punctuates wisdom literature’s call to godliness. The psalmist’s declaration, “The LORD is near to the brokenhearted” (Psalm 34:18), reveals that covenant nearness is not merely ceremonial but pastoral. Proverbs cautions against abuse of proximity: “Do not go near the door of her house” (Proverbs 5:8). Ecclesiastes urges reverence: “Guard your steps when you go to the house of God” (Ecclesiastes 5:1). The everyday disciplines of purity, repentance, and reverent fear are the avenue for drawing near.
Christological Fulfillment
The Mosaic pattern of qarab anticipates the once-for-all nearness secured in Jesus Christ. Hebrews repeatedly employs the cognate Greek verb (proserchomai) to expositionally link Old Testament approach with New Covenant reality: “Let us then approach the throne of grace with confidence” (Hebrews 4:16); “let us draw near with a sincere heart in full assurance of faith” (Hebrews 10:22). The sacrificial verb of Leviticus finds its telos in the perfect High Priest who “also suffered outside the city gate to sanctify the people by His own blood” (Hebrews 13:12). What qarab pictured, Christ accomplished, breaking the dividing wall so that “you who once were far away have been brought near through the blood of Christ” (Ephesians 2:13).
Practical Ministry Implications
1. Worship leading: Public prayer and praise should consciously invite the congregation to “draw near” through Christ’s mediation, echoing Leviticus’ reverence and Hebrews’ confidence.
2. Pastoral care:Psalm 34:18 grounds compassionate ministry; God’s nearness to the brokenhearted models shepherding presence.
3. Holiness and discipline: Nadab and Abihu remind leaders that nearness invites stricter judgment (James 3:1;1 Peter 4:17).
4. Evangelism and eschatology: Prophetic announcements that “the day is near” urge clear proclamation of repentance and faith while there is time (2 Corinthians 6:2).
5. Spiritual formation: Personal prayer can echoPsalm 73:28—cultivating deliberate rhythms of drawing near through Word and Spirit.
Representative Occurrences
•Genesis 20:4; 45:4 (relational approach)
•Exodus 19:22; 28:1; 34:30 (holy proximity)
•Leviticus 1:2; 3:3; 8:14 (sacrificial presentation)
•Numbers 16:5; 27:18 (divine selection to nearness)
•Deuteronomy 4:7; 20:3 (covenant privilege and battle)
•Judges 20:23;1 Samuel 14:36 (military engagement)
•Psalm 65:4; 73:28 (devotional nearness)
•Isaiah 13:6;Joel 1:15;Zephaniah 1:7 (Day of the LORD)
•Malachi 3:5 (judicial approach)
Summary
קָרַב binds together the grand narrative of Scripture: humanity made to live near God, estranged by sin, and mercifully invited back through divinely-appointed mediation. From altar fires outside the tent to the torn veil in the temple, from battlefield priests to prophetic trumpets, every use of qarab threads toward the gospel call: “Draw near to God, and He will draw near to you” (James 4:8).
Forms and Transliterations
אֲקָרֲבֶֽנּוּ׃ אקרבנו׃ בְּֽהַקְרִבָם֩ בְּהַקְרִ֨יבְכֶ֜ם בְּהַקְרִֽיבְכֶ֤ם בְּהַקְרִיבָ֥ם בְּקָרְבָתָ֥ם בִּקְרָב־ בִּקְרֹ֤ב בהקרבם בהקריבכם בהקריבם בקרב בקרב־ בקרבתם הִקְרִ֑יב הִקְרִ֔יב הִקְרִ֖יב הִקְרִ֖יבוּ הִקְרִ֣יב הִקְרִ֥יבָה הִקְרִ֥יבוּ הִקְרִ֨ב הִקְרִ֨יבוּ הִקְרִיב֙ הִקְרִיבֻ֥ם הַמַּקְרִ֖יב הַמַּקְרִ֛יב הַמַּקְרִ֞יב הַמַּקְרִ֣יב הַמַּקְרִ֥יב הַקְרִ֜ב הַקְרִיב֥וֹ הַקְרִיבֵ֨הוּ הַקְרֵ֣ב הַקְרֵ֨ב הַקְרֵב֙ הַקָּרֵ֖ב המקריב הקרב הקריב הקריבה הקריבהו הקריבו הקריבם וְ֠הִקְרִיבוּ וְהִקְרִ֖יב וְהִקְרִ֛יב וְהִקְרִ֛יבָה וְהִקְרִ֡יב וְהִקְרִ֣יב וְהִקְרִ֣יב ׀ וְהִקְרִ֤יב וְהִקְרִ֥יב וְהִקְרִ֧יב וְהִקְרִ֨יב וְהִקְרִ֨יבוּ וְהִקְרִיב֖וֹ וְהִקְרִיב֙ וְהִקְרִיב֞וֹ וְהִקְרִיב֤וֹ וְהִקְרִיבָהּ֙ וְהִקְרַבְתִּ֖יו וְהִקְרַבְתֶּ֛ם וְהִקְרַבְתֶּ֞ם וְהִקְרַבְתֶּ֣ם וְהִקְרַבְתֶּ֥ם וְהִקְרַבְתֶּ֨ם וְהִקְרַבְתָּ֖ם וְהִקְרַבְתָּ֙ וְהִקְרַבְתָּ֤ וְהִקְרַבְתָּ֥ וְהַקְרֵ֖ב וְנִקְרְבָ֖ה וְנִקְרַ֥ב וְנִקְרַבְתֶּ֥ם וְקָֽרְבָה֙ וְקָרְב֖וּ וְקָרַ֨ב וְקָרַבְתִּ֣י וְקָרַבְתָּ֗ וְתִקְרַ֣ב וַ֠יַּקְרִבוּ וַֽיִּקְרְב֔וּ וַֽיִּקְרְב֗וּ וַֽיִּקְרְב֞וּ וַֽיִּקְרְבוּ֙ וַיִּקְרְב֣וּ וַיִּקְרְב֥וּ וַיִּקְרְב֧וּ וַיִּקְרַ֖ב וַיִּקְרַ֣ב וַיִּקְרַ֤ב וַיִּקְרַ֥ב וַיַּקְרִ֙יבוּ֙ וַיַּקְרִ֛יבוּ וַיַּקְרִ֜בוּ וַיַּקְרִ֣יבוּ וַיַּקְרִ֥בוּ וַיַּקְרִ֥יבוּ וַיַּקְרִ֧יבוּ וַיַּקְרֵ֕ב וַיַּקְרֵ֖ב וַיַּקְרֵ֗ב וַיַּקְרֵ֞ב וַיַּקְרֵ֣ב וַיַּקְרֵ֤ב וַיַּקְרֵ֥ב וַיַּקְרֵ֨ב וַיַּקְרֵב֙ וַיַּקְרֵב֮ וַנַּקְרֵ֞ב וַתִּקְרְב֣וּ וַתִּקְרְב֣וּן וַתִּקְרְב֥וּן וַתִּקְרַ֜בְנָה וַתִּקְרַ֡בְנָה וַתִּקְרַ֣ב וַתִּקְרַב֙ וַתַּקְרִ֣יבִי וָאֶקְרַ֣ב וָאֶקְרַב֙ וּבְקָרְבָתָ֛ם וּתְקָרֵב֮ ואקרב ובקרבתם והקרב והקרבת והקרבתיו והקרבתם והקריב והקריבה והקריבו ויקרב ויקרבו ויקריבו ונקרב ונקרבה ונקרבתם וקרב וקרבה וקרבו וקרבת וקרבתי ותקרב ותקרבו ותקרבון ותקרבנה ותקריבי יִקְרְב֥וּ יִקְרְבוּ֙ יִקְרַ֔ב יִקְרַ֖ב יִקְרַ֜ב יִקְרַ֣ב יִקְרַ֥ב יִקְרָ֑ב יִקְרָ֔בוּ יִקְרָֽב׃ יַקְרִ֑יבוּ יַקְרִ֖יב יַקְרִ֙יבוּ֙ יַקְרִ֛יבוּ יַקְרִ֣יב יַקְרִ֣יבוּ יַקְרִ֤יב יַקְרִ֥ב יַקְרִ֥יב יַקְרִ֥יבוּ יַקְרִ֧יבוּ יַקְרִֽיבוּ׃ יַקְרִיבֶ֑נּוּ יַקְרִיבֶ֖נּוּ יַקְרִיבֶֽנּוּ׃ יַקְרִיבֶנּוּ֒ יקרב יקרב׃ יקרבו יקריב יקריבו יקריבו׃ יקריבנו יקריבנו׃ כְּקָֽרָבְכֶ֖ם כקרבכם לְהַקְרִ֖יב לְהַקְרִ֛יב לְהַקְרִ֤יב לְהַקְרִ֥יב לְהַקְרִ֧יב לְהַקְרִ֨יב לְהַקְרִֽיב׃ לְהַקְרִיב֙ לְקָרְבָ֥ה להקריב להקריב׃ לקרבה מַקְרִ֑יב מַקְרִ֔יב מַקְרִ֖יב מַקְרִיבִ֖ם מַקְרִיבֵ֖י מקריב מקריבי מקריבם נִקְרְבָ֥ה נִקְרַ֖ב נִקְרָֽבָה׃ נקרב נקרבה נקרבה׃ קְרַ֣ב קְרַ֤ב קְרֹ֣ב קְרֹבִ֛ים קִ֠רְב֞וּ קִרְב֖וּ קִרְב֗וּ קִרְב֤וּ קִרְב֧וּ קִרְבוּ־ קֵרְב֖וּ קֵרְב֧וּ קֵרַ֤בְתִּי קָ֭רְבוּ קָֽרְבָ֣ה קָֽרְבוּ֙ קָרְב֖וּ קָרְב֣וּ קָרְב֥וּ קָרְבָ֣ה קָרֵֽבָה׃ קָרַ֖ב קָרַ֙בְתָּ֙ קָרַ֥ב קָרַב֙ קָרָ֑בְתָּ קרב קרבה קרבה׃ קרבו קרבו־ קרבים קרבת קרבתי תִּ֝קְרַ֗ב תִּקְרְב֣וּ תִּקְרַ֣ב תִּקְרַ֤ב תִקְרְב֖וּ תִקְרַ֔ב תִקְרַ֖ב תִקְרַ֣ב תִקְרָ֔ב תַּקְרִ֑יב תַּקְרִ֔יב תַּקְרִ֕יב תַּקְרִ֖יבוּ תַּקְרִ֙יבוּ֙ תַּקְרִ֛יב תַּקְרִ֣יב תַּקְרִ֥יב תַּקְרִ֥יבוּ תַּקְרִב֥וּן תַּקְרִיב֙ תַקְרִ֑יבוּ תַקְרִ֖יבוּ תַקְרִ֛ב תַקְרִ֛יבוּ תַקְרִ֞יב תַקְרִ֥יבוּ תקרב תקרבו תקרבון תקריב תקריבו ’ă·qā·ră·ḇen·nū ’ăqārăḇennū akaraVennu bə·haq·ri·ḇām bə·haq·rî·ḇām bə·haq·rî·ḇə·ḵem bə·qā·rə·ḇā·ṯām behakriVam behakRiveChem bəhaqriḇām bəhaqrîḇām bəhaqrîḇəḵem bekarevaTam bəqārəḇāṯām bikRo bikrov biq·rāḇ- biq·rōḇ biqrāḇ- biqrōḇ hakkaRev hakRev hakRiv hakriVehu hakriVo ham·maq·rîḇ hammakRiv hammaqrîḇ haq·qā·rêḇ haq·rêḇ haq·rî·ḇê·hū haq·rî·ḇōw haq·riḇ haqqārêḇ haqrêḇ haqriḇ haqrîḇêhū haqrîḇōw hikRiv hikRivah hikRivu hikriVum hiq·rî·ḇāh hiq·rî·ḇū hiq·rî·ḇum hiq·riḇ hiq·rîḇ hiqriḇ hiqrîḇ hiqrîḇāh hiqrîḇū hiqrîḇum kaRav kaRaveta kaRavta kareVah kareVu kə·qā·rā·ḇə·ḵem kekaraveChem kəqārāḇəḵem keRav keRavti kereVu keRo keroVim kirVu lə·haq·rîḇ lə·qā·rə·ḇāh lehakRiv ləhaqrîḇ lekareVah ləqārəḇāh makRiv makriVei makriVim maq·rî·ḇê maq·rî·ḇim maq·rîḇ maqrîḇ maqrîḇê maqrîḇim nikRav nikRavah nikreVah niq·rā·ḇāh niq·raḇ niq·rə·ḇāh niqraḇ niqrāḇāh niqrəḇāh qā·rā·ḇə·tā qā·raḇ qā·raḇ·tā qā·rê·ḇāh qā·rə·ḇāh qā·rə·ḇū qāraḇ qārāḇətā qāraḇtā qārêḇāh qārəḇāh qārəḇū qə·raḇ qê·raḇ·tî qê·rə·ḇū qə·rō·ḇîm qə·rōḇ qəraḇ qêraḇtî qêrəḇū qərōḇ qərōḇîm qir·ḇū qir·ḇū- qirḇū qirḇū- takRiv takRivu takriVun taq·rî·ḇū ṯaq·rî·ḇū taq·ri·ḇūn taq·rîḇ ṯaq·riḇ ṯaq·rîḇ taqrîḇ ṯaqriḇ ṯaqrîḇ taqrîḇū ṯaqrîḇū taqriḇūn tikRav tikreVu tiq·raḇ ṯiq·raḇ ṯiq·rāḇ tiq·rə·ḇū ṯiq·rə·ḇū tiqraḇ ṯiqraḇ ṯiqrāḇ tiqrəḇū ṯiqrəḇū ū·ḇə·qā·rə·ḇā·ṯām ū·ṯə·qā·rêḇ ūḇəqārəḇāṯām utekaRev ūṯəqārêḇ uvekarevaTam vaekRav vaiyakRev Vaiyakrivu vaiyikRav vaiyikreVu vannakRev vattakRivi vattikRav vattikRavnah vattikreVu vattikreVun vehakRev vehikravTa vehikravTam vehikravTem vehikravTiv vehikRiv vehikriVah vehikriVo Vehikrivu vekaRav vekaravTa vekaravTi vekareVah vekareVu venikRav venikravTem venikreVah vetikRav wā’eqraḇ wā·’eq·raḇ wan·naq·rêḇ wannaqrêḇ wat·taq·rî·ḇî wat·tiq·raḇ wat·tiq·raḇ·nāh wat·tiq·rə·ḇū wat·tiq·rə·ḇūn wattaqrîḇî wattiqraḇ wattiqraḇnāh wattiqrəḇū wattiqrəḇūn way·yaq·rêḇ way·yaq·ri·ḇū way·yaq·rî·ḇū way·yiq·raḇ way·yiq·rə·ḇū wayyaqrêḇ wayyaqriḇū wayyaqrîḇū wayyiqraḇ wayyiqrəḇū wə·haq·rêḇ wə·hiq·raḇ·tā wə·hiq·raḇ·tām wə·hiq·raḇ·tem wə·hiq·raḇ·tîw wə·hiq·rî·ḇāh wə·hiq·rî·ḇōw wə·hiq·rî·ḇū wə·hiq·rîḇ wə·niq·raḇ wə·niq·raḇ·tem wə·niq·rə·ḇāh wə·qā·raḇ wə·qā·raḇ·tā wə·qā·raḇ·tî wə·qā·rə·ḇāh wə·qā·rə·ḇū wə·ṯiq·raḇ wəhaqrêḇ wəhiqraḇtā wəhiqraḇtām wəhiqraḇtem wəhiqraḇtîw wəhiqrîḇ wəhiqrîḇāh wəhiqrîḇōw wəhiqrîḇū wəniqraḇ wəniqraḇtem wəniqrəḇāh wəqāraḇ wəqāraḇtā wəqāraḇtî wəqārəḇāh wəqārəḇū wəṯiqraḇ yakRiv yakriVennu yakRivu yaq·rî·ḇen·nū yaq·rî·ḇū yaq·riḇ yaq·rîḇ yaqriḇ yaqrîḇ yaqrîḇennū yaqrîḇū yikRav yikRavu yikreVu yiq·rā·ḇū yiq·raḇ yiq·rāḇ yiq·rə·ḇū yiqraḇ yiqrāḇ yiqrāḇū yiqrəḇū
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