Jonah 1:11 — Word Study
WLCוַיֹּאמְר֤וּ אֵלָיו֙ מַה־ נַּ֣עֲשֶׂה לָּ֔ךְ וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעָלֵ֑ינוּ כִּ֥י הַיָּ֖ם הוֹלֵ֥ךְ וְסֹעֵֽר׃
BSANowkîy the seayâm [was growing more tempestuous, becoming increasingly stormy] was growing worsehâlak and worseçâʻar so they saidʼâmar▸ to [Jonah]ʼêl Whatmâh [shall we do, how can we act] must we doʻâsâh▸ to calmshâthaq▸ this seayâm [the turbulent waters, the raging waves] for usʻal [on our behalf, for our sake]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּאמְר֤וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| אֵלָיו֙ | to him | Preposition, suffix |
| מַה־ | what? | Pronoun |
| נַּ֣עֲשֶׂה | will we do | Verb, Qal, imperfect first person common plural |
| לָּ֔ךְ | to you | Preposition, suffix |
| וְיִשְׁתֹּ֥ק | so it may be calm | Conjunction, verb qal third person masculine singular |
| הַיָּ֖ם | the sea | Particle, noun common masculine singular absolute |
| מֵֽעָלֵ֑ינוּ | from on us | Preposition, preposition, suffix |
| כִּ֥י | for | Particle |
| הַיָּ֖ם | the sea | Particle, noun common masculine singular absolute |
| הוֹלֵ֥ךְ | [was] going | Verb, Qal, participle (active) masculine singular |
| וְסֹעֵֽר׃ | and storming | Conjunction, verb qal participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the sea was growing worse and worse, so they said to Jonah, “What must we do to you to calm this sea for us?” |
| KJV | ¶ Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. |
| ASV | Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea grew more and more tempestuous. |
| YLT | And they say unto him, 'What do we do to thee that the sea may cease from us, for the sea is more and more tempestuous?' |
| WEB | Then they said to him, “What shall we do to you, that the sea may be calm to us?” For the sea grew more and more stormy. |
| BBE | And they said to him, What are we to do to you so that the sea may become calm for us? For the sea was getting rougher and rougher. |
The translations agree on the wording of the sailors' question to Jonah.
The sentence contains a main clause followed by subordinate and interrogative clauses, reflecting the sailors' escalating concern.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Jonah 1:11
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 — The Storm at Seagenerated
Jonah 1:11 describes a moment of crisis as the sea grows increasingly violent, prompting the sailors to seek Jonah's help. They are aware that Jonah's actions have brought this calamity upon them, and they are desperate to find a way to calm the storm. This scene illustrates the tension between divine sovereignty and human action, as the sailors grapple with their fate while Jonah, a prophet of God, is at the center of the turmoil.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 6:2–3 | the Philistines summoned the priests and diviners, saying, “What shall we do with the ark of the LORD? Tell us how to send it back to its place.” |
| 2 | 2 Samuel 21:1–6 | During the reign of David there was a famine for three successive years, and David sought the face of the LORD. And the LORD said, “It is because of the blood shed by Saul and his family, because he killed the Gibeonites.” |
| 3 | 2 Samuel 24:11–13 | When David got up in the morning, a revelation from the LORD had come to Gad the prophet, David’s seer: |
| 4 | Micah 6:6–7 | With what shall I come before the LORD when I bow before the God on high? Should I come to Him with burnt offerings, with year-old calves? |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יֹּאמְר֤וּ, vai.yo.me.Rugenerated
The verb אָמַר (amar) means 'to say' or 'to speak', and it encompasses a wide range of uses in the Hebrew Bible, including commands, promises, and declarations. In this verse, it is used to indicate the sailors' urgent plea to Jonah for guidance amid the storm.
The parsing indicates that this is a sequential imperfect form in the third person masculine plural, which shows that the action of speaking is ongoing and reflects the collective voice of the sailors as they confront Jonah.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the wording of the sailors' question to Jonah.
Sentence Structuregenerated
The main verb of the verse is יֹּאמְר֤וּ, and they said, which governs the entire sentence. This is followed by a series of phrases that detail the sailors' inquiry and the context of their plea.
The structure emphasizes the sailors' collective action and their immediate concern for the storm, highlighting the urgency of their situation as they seek Jonah's help.
Septuagint Backgroundgenerated
The Septuagint translates יֹּאמְר֤וּ as εἶπαν, indicating a straightforward rendering of the Hebrew verb. This choice reflects a direct approach in conveying the sailors' dialogue.
The use of the Greek verb maintains the same sense of urgency and collective action found in the Hebrew, reinforcing the sailors' desperate plea for assistance.
In plain words — the whole versegenerated
Jonah 1:11 shows the sailors asking Jonah what they should do to calm the stormy sea. They are frightened and desperate, realizing that Jonah's presence is linked to the chaos around them.
Frequently Asked Questionsgenerated
The sailors are afraid because the storm is becoming increasingly violent, threatening their lives and their ship.
The sailors believe that Jonah, as a prophet, may have the ability to calm the storm through his actions or prayers.
Jonah's response reveals his awareness of his role in causing the storm and his willingness to take responsibility for it.
This verse highlights the conflict between Jonah's flight from God's command and the consequences of his actions, setting the stage for his eventual repentance and return to God's will.
Reflection Questionsgenerated
- What steps can I take to seek help in times of crisis, as the sailors did with Jonah?
- How do I respond when faced with a situation that seems out of control?
- In what ways can I take responsibility for my actions when they affect others?
- How can I learn from Jonah's experience to better align my actions with my responsibilities?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Chrysostom reflect on the significance of this moment, discussing the sailors' plea and Jonah's role in the storm.
"Then said they unto him, What shall we do unto you, that the sea may be calm unto us? for the sea wrought, and was tempestuous." LXX: 'then they said to him, what should we do with you,Early Church Fathers on Jonah 1 →
Tell me, are you running away from the master? Then wait a little bit and you will learn from the state of affairs themselves that you will be unable to escape even from the hands of his servant, the ocean.Early Church Fathers on Jonah 1 →
Jonah surely teaches us that the sea and stars are moved under God’s control. By vainly seeking to flee from God the controller of all things whom none can escape, he aroused the anger of both sky and sea.Early Church Fathers on Jonah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 1:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said they unto him, what shall we do unto thee,.... Though, both by the lot and his own confession, they knew he was the guilty person; for whose sake this storm was; yet were unwilling to do
Read John Gill on Jonah 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. Then said they unto him, What shall we do unto thee?
Read Robert Jamieson on Jonah 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen said they; when they heard all that Jonah had declared to them, and well weighed it all, and saw it looked all of one piece, most credible. Unto him; a prophet fittest in that respect to tell them what should be done, and a party so highly concerned in it. What shall we do unto thee? if thy God will by thee declare his will and we do it, we shall not provoke him; and if thou submit to his will, and direct us, we shall not injure thee. That the sea may be calm; cease its rage, and return to its former calmness for us to make our voyage. For the sea wrought, and was tempestuous; though Jonah had recounted all, and given glory to God, taken shame to himself, and satisfied the seamen, yet…
Read Matthew Poole on Jonah 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 1:11 Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.Ver. 11. Then said they unto him, What shall we do unto thee?] q.d. Thou art a prophet of the Lord, and knowest how he may be pacified. Thou art also the party whom he pursueth: say what we shall do to thee to save ourselves from thy death, that even gapeth for us? from this sea, which else will soon swallow us up? for the sea worketh and is tempestuous: so Kimchi readeth the text; making these last also to be the words of the mariners. Thou seest that there is no hope, if thine angry God be not appeased. "Woe unto us! who shall deliver us out of the…
Read John Trapp on Jonah 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) What shall we.—The prophet would of course know how to appease the God he had displeased. May be calm unto us.—See margin. The word rendered calm occurs (Psalms 107:30) of a lull after a storm, and in Proverbs 26:20 metaphorically, of peace after strife. Wrought, and was tempestuous.—Literally, was going, and being agitated; an idiom rightly explained in the margin. (Comp. a similar idiom Genesis 8:3.)
Read Charles John Ellicott on Jonah 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. What shall we do unto thee] In these poor men there was an uncommon degree of humanity and tender feeling.
Read AdamClarke on Jonah 1 →
CambridgeThe Cambridge Bible for Schools and Colleges11. What shall we do unto thee] No doubt in their thus appealing to Jonah to tell them what was to be done, instead of at once ridding themselves of him as the acknowledged cause of their calamity, we may recognise their reverence for Jehovah, and in a measure also for His servant. At the same time it was only natural and reasonable that, having learned of him the cause, they should seek to know from him the cure of their trouble. “Since you are a worshipper of the most High and Almighty God, you ought to know how the anger of your God can be appeased.”—Rosenm. may be calm unto us] Lit., may be quiet from upon us, i. e. from pressing upon us and being hostile to us. The word used for being…
Read Cambridge on Jonah 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat shall we do unto thee? - They knew him to be a prophet; they ask him the mind of his God.
Read Albert Barnes on Jonah 1 →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
Now the sea was growing worse and worse, so they said to Jonah, “What must we do to you to calm this sea for us?”
Then they said to him, “What shall we do to you, that the sea may be calm to us?” For the sea grew more and more stormy.
Now the sea was growing worse and worse, so they said to Jonah, “What must we do to you to calm this sea for us?”
Because the storm was growing worse and worse, they said to him, “What should we do to you to make the sea calm down for us?”
Tyndale line
¶ Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.
Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea grew more and more tempestuous.
Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea grew more and more tempestuous.
Then said they to him, What shall we do to thee, that the sea may be calm to us? for the sea wrought, and was tempestuous.
Then saide they vnto him, What shall we doe vnto thee, that the sea may be calme vnto vs? (for the sea wrought and was troublous)
Strictly literal
And they said unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea grew more and more tempestuous.
And they say unto him, 'What do we do to thee that the sea may cease from us, for the sea is more and more tempestuous?'
And they say to him, “What do we do to you that the sea may cease from us, for the sea is more and more turbulent?”
And they said unto him, What shall we do unto thee, that the sea may become calm around us? for the sea grew more and more tempestuous.
Then they said to Jonah, “What should we do to you so that the sea will calm down for us?” For the sea became more and more violent.
From the Latin
And they said to him: What shall we do to thee, that the sea may be calm to us? for the sea flowed and swelled.
Simplified
“What shall we do to you to calm the storm?” they asked him, since the storm was getting worse.
And they said to him, What are we to do to you so that the sea may become calm for us? For the sea was getting rougher and rougher.
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 align closely in this verse, with 11 of the 12 words matching. The Dead Sea Scrolls provide partial support, with some words restored by an editor, but they do not indicate any significant variation from the Masoretic Text.
וַיֹּאמְר֤וּ אֵלָיו֙ מַה־ נַּ֣עֲשֶׂה לָּ֔ךְ וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעָלֵ֑ינוּ כִּ֥י הַיָּ֖ם הוֹלֵ֥ךְ וְסֹעֵֽר׃
11 of the 12 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.
[ויאמרו] [אלי׳ו] [מה] [נעשה] [ל׳ך] [וישתק] [הים] [מעלי׳נו] כי הים הלך [וסער]
3 words on the leather — 9 supplied entire by an editor.
ויאמרו אלי׳ו מה נעשה ל׳ך וישתק הים מעלי׳נו כי הים הולך וסער
11 words on the leather — 1 partly restored.
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 Jonah 1:11
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.
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)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
שָׁתַק (shathaq) is a primitive root meaning to be quiet or calm. It covers the idea of subsiding or ceasing activity. The entries indicate that it is used in a context of silence or tranquility, but do not provide specific Old Testament references.
[שָׁתַק] vb. be quiet (late)
base
H8367 שָׁתַק
8367 shathaq shaw-thak'
a primitive root; to subside:--be calm, cease, be quiet.
שָׁתַק (sha.taq) — be quiet.
(Qal) to be quiet, be silent
Conj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Prep | Suff — Preposition · preposition · suffixHR/Rd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
סָעַר (sa'ar) is a Hebrew verb meaning to storm or rage. It encompasses actions like rushing upon or tossing, often in a tempestuous manner. The word can describe both literal storms and figurative states of being enraged or troubled. The entries indicate various grammatical forms, including Qal, Niphal, Piel, and Pual, each reflecting different nuances of the root meaning.
[סָעַר] vb. storm, rage
Qal they [my foes] storm along to scatter me
Niph. and the heart of the king … was enraged
Pi. and storm them away (hurl them by a storm-wind) upon the nations.
Po. shall be like chaff (which) is storm-driven from a threshing-floor.
base
H5590 סָעַר
5590 ca`ar saw-ar'
a primitive root; to rush upon; by implication, to toss
(transitive or intransitive, literal or figurative):--be
(toss with) tempest(-uous), be sore, troubled, come out as a
(drive with the, scatter with a) whirlwind.
סָעַר (sa.ar) — to rage.
1) to storm, rage
1a) (Qal)
1a1) to storm
1a2) stormy, growing storm (participle)
1b) (Niphal) to be enraged
1c) (Piel) to storm away
1d) (Pual) to be driven by storm
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
