cha.yay denotes continuing alive, whether preserved from death, living under stated conditions, or enduring through years.

The prevailing usage concerns remaining alive rather than dying, especially after danger, injury, or exposure to death. It also occurs in statements that connect living with doing divine statutes, and in accounts of life measured by years, life without end, or creatures living where restoring waters reach them.

1. Remaining alive rather than dying · dominant

   In Deuteronomy 19:4, Deuteronomy 19:5, and Deuteronomy 4:42, the Qal sequential-perfect form follows flight to a city after an unintended killing; the APB renders the outcome as the fugitive who “lives.” In Numbers 21:8 and Numbers 21:9, the bitten person sees the bronze serpent and lives, while Exodus 33:20 contrasts seeing God's face with living.

   Deuteronomy 19:4Deuteronomy 19:5Deuteronomy 4:42Numbers 21:8Numbers 21:9Exodus 33:20
2. Life stated as the outcome of obedience · common

   In Leviticus 18:5, the Qal sequential-perfect form occurs in the clause about a person doing the statutes and justices; the APB renders that clause, “by which a man who does them shall live.” Ezekiel 20:11, Ezekiel 20:13, and Ezekiel 20:21 repeat the same stated outcome in relation to judgments that are to be done.

   Leviticus 18:5Ezekiel 20:11Ezekiel 20:13Ezekiel 20:21
3. Living across a duration or life-setting · common

   In Genesis 25:7 and Genesis 5:5, Qal perfect forms occur in statements counting the years Abraham and Adam lived. Genesis 3:22 presents the prospect of living forever, and Ezekiel 47:9 describes every creature reached by the river as living.

   Genesis 25:7Genesis 5:5Genesis 3:22Ezekiel 47:9Deuteronomy 5:24

In the Anselm Project Bible: The APB commonly presents the term with “live,” “lives,” or “lived,” and in Genesis 25:7 places it in the phrase “Abraham's life, which he lived.” Its wording confirms the clauses' life-and-death contexts without establishing every individual English equivalent.