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KING The following is an excerpt from the book His Name is One. The parent root of the word מל ך (melekh) is "$l" (lak) or in the ancient pictographic script. The (l) is a staff, while the (k) is a picture of the palm of the hand. The parent root has an original Hebraic meaning of "staff in the palm" or "to walk", as a staff was a common tool carried by the traveler. The מ (m) is attached to the front of the parent root, forming the adopted root מל ך (melek). The ancient pictographic form of the letter מ is , a picture of water meaning mighty, due to the immense size of the sea. The Hebraic understanding of the word מל ך (melek) according to the ancient script is "a mighty one who carries a staff in the palm". The king was a mighty man who carried a scepter, or staff, as a sign of his authority. The pictographs for the word also mean, "a mighty one that walks". The ancient kings did not rule by sitting on a throne his entire life, distancing himself from the people, rather he ruled among them, he walked with them. The king also lead the army into battle as King Josiah did when he was killed. God is not a king who merely sits on his throne, but one who walks among his people. "For Yahweh himself walks among your camp" (Deuteronomy 23:15). KNEEL (V) The following is an excerpt from the book The Living Words. Most Hebrew roots consist of three letters and can be written as a noun or a verb, but both are related in meaning. A good example is the root ברך which can be used as a noun, ברך berek [H:1290], meaning "knee" or as a verb, ברך barak [H:1288], meaning "to kneel." Both the noun and verb form can be seen in the following passage. ...and kneeled (barak) down upon his knees (berek) before all the congregation of Israel, and spread forth his hands toward heaven 2 Chronicles 6:13 (KJV) Additional nouns are developed out of the root by adding specific letters to the root, the most common being the addition of the letter ה to the end of the root, such as in the word ברכה berakah [H:1293]. This word is a gift or present and is related to the root through the idea of bending down to the knee and presenting a gift to another. Each verb also has the ability to slightly change in meaning by changing the "form" of the verb. The "piel" form of the verb ברך barak [H:1288] literally means "to bend the knee to present a gift." These definitions are the original concrete meanings of these words, but you will recognize them more easily by the abstract words the translators usually use to translate them. And Esau said unto his father, Hast thou but one blessing (berakah), my father? bless (barak) me, even me also... Genesis 27:38 (KJV) A more literal translation of this verse would read as; And Esau said unto his father, Hast thou but one gift (berakah), my father? Kneel down and present me a gift (barak), even me also... While I prefer to use the concrete definitions of Hebrew words, I am not implying the Ancient Hebrews were void of any abstract thought. On the contrary, the Hebrew language is filled with abstract thought, but the difference between Hebrew and Greek abstracts is Hebrew abstracts are related to something concrete while Greek abstracts are not. A "blessing" from Greek thought is a pure abstract with no foundation in the concrete, but from a Hebraic perspective a "blessing" is any action or object that is presented out of respect to another. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing (berakah), that there shall not be room enough to receive it. Malachi 3:10 (KJV) The following is an excerpt from the book Ancient Hebrew Dictionary. The Hebrew verb barak means to kneel as seen in Genesis 24:11. However, when written in the piel form it means to show respect (usually translated as bless) as seen in Genesis 12:2. A related Hebrew word is berakhah meaning a gift or present. From this we can see the concrete meaning behind the piel form of the verb barak. It is to bring a gift to another while kneeling out of respect. The extended meaning of this word is to do or give something of value to another. Elohiym "respects" us by providing for our needs and we in turn "respect" Elohiym by giving him of ourselves as his servants. KNOW (V) The following is an excerpt from the Ancient Hebrew Research Center Website. This verb is derived from the parent root . The first letter is the (dalet - D) and is a picture of the tent door, used for going back and forth. The second letter, (ayin - A), is the picture of the eye. Combined, these two letters form the word DA, the going back and forth movement of the eye in the sense of taking it all in and means to know. The following is an excerpt from the book The Living Words. The name of the Hebrew letter ד is dalet, from the Hebrew word דל ת delet [H:1817] meaning "door." This letter was originally written as in the ancient pictographic script and is a picture of the tent door. In a previous discussion, we learned that this letter meant to "hang" as the door "hung" down from the roof of the tent. Each Hebrew letter has more than one meaning, and this letter can also mean back and forth or in and out movement as the door is used for moving in and out of the tent. The name of the Hebrew letter ע is ayin, from the Hebrew word עין ayin [H:5869] meaning "eye." This letter was originally written as in the ancient pictographic script and is a picture of an eye. When these two letters are combined, the Hebrew parent root , דע dea [H:1843], is formed, meaning "the back and forth movement of the eye." When something is carefully examined, one moves the eye back and forth to take in the whole of what is being examined. In the Ancient Hebrew mind, this careful examination is understood as knowledge and experience on an intimate level. Do you know (yada) the balancings of the clouds, the wonderous works of complete knowledge (dea)? Job 37:16 The verb ידע yada [H:3045] is derived out of this parent root and carries this same meaning of an intimate knowledge. This verb is commonly used in reference to the marital relations of a husband and wife. And Adam knew (yada) Eve his wife; and she conceived, and bare Cain... Genesis 4:1 (KJV) Do you know God? Not in the casual sense of awareness, as implied in the English sense of knowledge, but in a close and intimate relationship? And those knowing (yada) your character will trust in you for you will not leave those seeking Yahweh. Psalm 9:11 God certainly knows us in this manner. Will not God search this, for he knows (yada) the secrets of the heart. Psalm 44:21 Do we know God in this same manner? Do we know the heart of God? And by this we may be sure that we know him, if we keep his commandments.1 John 2:3 (RSV) The above verse is being translated from a western perspective, but if we translate it through the mind of the Hebrews, we get a slightly different perspective. And by this we may be sure that we have an intimate relationship with him, if we preserve his directions. The following is an excerpt from the book Ancient Hebrew Dictionary. The idea of "knowing" in Ancient Hebrew thought is similar to our understanding of knowing but is more personal and intimate. We may say that we "know" someone but simply mean we "know" of his or her existence, but in Hebrew thought, one can only "know" someone if they have a personal and intimate relationship with them. In Genesis 18:19 Elohiym says about Abraham, "I know him" meaning he has a very close relationship with Abraham. In Genesis 4:1 it says that Adam "knew Eve his wife" implying a very intimate relationship.