Jonah 3:5 — Word Study
WLCוַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־ צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־ קְטַנָּֽם׃
BSAAnd the NinevitesNîynᵉvêh believedʼâman▸ [trusted, had faith in] Godʼĕlôhîym [Elohim, the one supreme God] They proclaimedqârâʼ▸ [called out, announced] a fasttsôwm [time of abstaining from food, spiritual discipline] and dressedlâbash▸ in sackclothsaq [coarse cloth] from the greatestgâdôwl [most important, highest in rank] of them toʻad the leastqâṭân [smallest, lowest in position]
| Greek | English | Parsing |
|---|---|---|
| וַֽיַּאֲמִ֛ינוּ | and they believed | Verb, Hiphil, sequential imperfect third person masculine plural |
| אַנְשֵׁ֥י | [the] people of | Noun common, masculine plural construct |
| נִֽינְוֵ֖ה | Nineveh | Noun proper |
| בֵּֽאלֹהִ֑ים | in God | Preposition, noun common masculine plural absolute |
| וַיִּקְרְאוּ־ | and they proclaimed | Verb, Qal, sequential imperfect third person masculine plural |
| צוֹם֙ | a fast | Noun common, masculine singular absolute |
| וַיִּלְבְּשׁ֣וּ | and they wore | Verb, Qal, sequential imperfect third person masculine plural |
| שַׂקִּ֔ים | sackcloth | Noun common, masculine plural absolute |
| מִגְּדוֹלָ֖ם | from great their | Preposition, suffix |
| וְעַד־ | and unto | Conjunction, preposition |
| קְטַנָּֽם׃ | insignificant their | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. |
| KJV | ¶ So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. |
| ASV | And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. |
| YLT | And the men of Nineveh believe in God, and proclaim a fast, and put on sackcloth, from their greatest even unto their least, |
| WEB | The people of Nineveh believed God; and they proclaimed a fast and put on sackcloth, from their greatest even to their least. |
| BBE | And the people of Nineveh had belief in God; and a time was fixed for going without food, and they put on haircloth, from the greatest to the least. |
The translations agree on the meaning of the Ninevites' belief and their actions in response to Jonah's message.
One main clause followed by three phrases detailing the actions taken by the Ninevites, reflecting their collective response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַן
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 3:5
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 Repentance of Ninevehgenerated
Jonah 3:5 describes how the Ninevites, upon hearing Jonah's warning, believed in God and took immediate action by fasting and wearing sackcloth. This response illustrates the power of God's message and the possibility of repentance, which is a central theme in the book of Jonah. Their collective action, from the greatest to the least, shows a unified response to the call for repentance, emphasizing the seriousness of their situation as described in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 9:18–21 | Behold, at this time tomorrow I will rain down the worst hail that has ever fallen on Egypt, from the day it was founded until now. |
| 2 | Matthew 12:41 | The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here. |
| 3 | Luke 11:32 | The men of Nineveh will stand at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now One greater than Jonah is here. |
| 4 | Acts 27:25 | So take courage, men, for I believe God that it will happen just as He told me. |
| 5 | Hebrews 11:1–7 | Now faith is the assurance of what we hope for and the certainty of what we do not see. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — וַֽיַּאֲמִ֛ינוּ, vai.ya.'a.Mi.nugenerated
The verb אָמַן (aman) means to believe or to be faithful. In this context, it indicates that the Ninevites placed their trust in God, recognizing His authority and power. The Hiphil form suggests that this belief is an active response to Jonah's proclamation.
This word conveys a sense of reliability and trustworthiness, as it is often used in the Hebrew Bible to describe faith in God. The Ninevites' belief marks a significant turning point in the narrative, showcasing their willingness to accept God's message and act upon it.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of the Ninevites' belief in God and their actions of fasting and wearing sackcloth.
Sentence Structuregenerated
The main verb in this verse is וַֽיַּאֲמִ֛ינוּ, and they believed, which governs the actions that follow. The structure reveals a sequence of actions: believing, proclaiming a fast, and dressing in sackcloth, all of which are connected to the Ninevites' response to Jonah's message.
The sentence flows from the subject, the people of Nineveh, to their actions, indicating a direct relationship between their belief and their subsequent expressions of repentance.
Septuagint Backgroundgenerated
The Septuagint translates וַֽיַּאֲמִ֛ינוּ as ἐνεπίστευσαν, which conveys a similar meaning of belief or trust. This choice reflects the translators' understanding of the Ninevites' faith in God as a pivotal moment in the narrative.
The use of this Greek term emphasizes the act of believing as a response to divine revelation, aligning with the Hebrew context of faithfulness and trust.
In plain words — the whole versegenerated
Jonah 3:5 shows how the people of Nineveh believed in God after hearing Jonah's warning. They proclaimed a fast and dressed in sackcloth, demonstrating their repentance from the greatest to the least among them.
Frequently Asked Questionsgenerated
It means that they accepted Jonah's message as true and placed their trust in God, leading to their actions of fasting and repentance.
They proclaimed a fast as a sign of their repentance and humility before God, acknowledging their need for mercy.
Wearing sackcloth was a traditional expression of mourning and repentance, symbolizing their sorrow for sin and desire for God's forgiveness.
This inclusion emphasizes that the call to repentance was for everyone in Nineveh, regardless of their social status, highlighting a collective response to God's message.
Reflection Questionsgenerated
- What does it mean to truly believe in God, as the Ninevites did?
- How can I demonstrate my faith in God through my actions?
- In what areas of my life do I need to show repentance and humility?
- How can I encourage others to respond to God's message like the Ninevites?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of repentance and faith, drawing lessons from the Ninevites' response to God's warning.
Let us sow in tears, so that we may reap in joy. Let us show ourselves people of Nineveh, not of Sodom. Let us amend our wickedness, lest we be consumed with it.Early Church Fathers on Jonah 3 →
If what the Apostle has said is not enough, let them hear the Prophet saying, I chastened myself with fasting. He therefore who fasts not is uncovered and naked and exposed to wounds.Early Church Fathers on Jonah 3 →
"So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them." LXX: similar.Early Church Fathers on Jonah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the people of Nineveh believed God,.... Or "in God" (r): in the word of the Lord, as the Targum; they believed there was a God, and that he, in whose name Jonah came, was the true God; they
Read John Gill on Jonah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
Read Robert Jamieson on Jonah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo, Heb. And, the people of Nineveh; the inhabitants who heard; they first believed who first heard, and successively others as soon as they heard. Believed God, speaking by his prophet; they knew their own sins. Though Jonah were a stranger to them, yet because, coming in God’ s name, he did very particularly, fully, and to the life enumerate, decipher, and lay open their sins, with what they deserved, what might be expected, what God threatened from heaven, all which concurring wrought them to believe their danger, God’ s mercy, and the possibility of escape if they repent. Whether the fame of Jonah’ s deliverance came to Nineveh before him appears not, nor is it likely it should come so…
Read Matthew Poole on Jonah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 3:5 So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.Ver. 5. So the people of Nineveh believed God] See the mighty power of God’ s holy word. "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds," 2 Corinthians 10:4, to the laying flat those walls of Jericho, making the devil fall as lightning from the heaven of men’ s hearts, Luke 10:18. These Ninevites, though rich, great, peaceable, prosperous, profane above measure (as great cities use to be), &c., yet, at the preaching of Jonah, they believed God, and repented of their evil ways; whether truly…
Read John Trapp on Jonah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Believed God.—Or, believed in God. Notice again an implied contrast to the dulness of the Jews, who were “slow to believe” the prophetic warnings addressed to themselves. Proclaimed a fast.—Apparently on a spontaneous resolution of the people themselves. (See Note to Jonah 3:6.) The fast would no doubt be for one day, according to the Jewish and the general Oriental custom.
Read Charles John Ellicott on Jonah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The people of Nineveh believed God] They had no doubt that the threatening would be fulfilled, unless their speedy conversion prevented it; but, though not expressed, they knew that the threatening was conditional. "The promises and threatenings of God, which are merely personal, either to any particular man or number of men, are always conditional, because the wisdom of God hath thought fit to make these depend on the behaviour of men." - Dr. S. Clarke's Sermons, vol. i. Proclaimed a fast] And never was there one so general, so deep, and so effectual. Men and women, old and young, high and low, and even the cattle themselves, all kept such a fast as the total abstinence from food…
Read AdamClarke on Jonah 3 →CambridgeThe Cambridge Bible for Schools and Colleges5–10. The Happy Result of Jonah’s Preaching 5. believed God] Or, believed in God. Three things their faith certainly embraced. They believed in the God of the Hebrews, as the true God. They believed in His power to execute the threat which He had held out. They believed in His mercy and willingness to forgive the penitent. And this was marvellous faith in heathen, contrasting favourably with that of the chosen people. “So great faith” had not been found, “no not in Israel.” What they knew of the Hebrews and their God (for doubtless they recognised in Jonah a Jewish prophet) may have contributed to the result. That they knew also the miraculous history of Jonah’s mission to them, and so were…
Read Cambridge on Jonah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the people of Nineveh believed God; - strictly, “believed in God.” To “believe in God” expresses more heart-belief, than to “believe God” in itself need convey.
Read Albert Barnes on Jonah 3 →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
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least.
The people of Nineveh believed God; and they proclaimed a fast and put on sackcloth, from their greatest even to their least.
And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least.
The people of Nineveh believed in God, and they declared a fast and put on sackcloth, from the greatest to the least of them.
Tyndale line
¶ So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
So the people of Nineueh beleeued God, and proclaimed a fast, and put on sackcloth from ye greatest of the euen to the least of them.
Strictly literal
And the men of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
And the men of Nineveh believe in God, and proclaim a fast, and put on sackcloth, from their greatest even unto their least,
And the men of Nineveh believe in God, and proclaim a fast, and put on sackcloth, from their greatest even to their least,
And the men of Nineveh believed in God; and they proclaimed a fast, and put on sackcloth, from the greatest of them to the least of them.
The people of Nineveh believed God and they proclaimed a fast. They all put on sackcloth, from the greatest of them down to the least of them.
From the Latin
And the men of Ninive believed in God: and they proclaimed a fast, and put on sackcloth from the greatest to the least.
Simplified
The people of Nineveh believed in God. They announced a fast, and all of them, from the greatest to the least, put on sackcloth.
And the people of Nineveh had belief in God; and a time was fixed for going without food, and they put on haircloth, from the greatest to the least.
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 agree in their wording for this verse, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls also reflect a similar text, confirming the consistency of this passage across different manuscripts.
וַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־ צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־ קְטַנָּֽם׃
11 of the 11 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.
ויאמינו אנשי נינוה באלהים ויקראו צום וילבשו שקים מגדול׳ם ועד קטנ׳ם
9 words on the leather — 2 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 3:5
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.
אָמַן (aman) is a Hebrew root meaning to support or confirm, with applications ranging from nurturing (as a foster parent or nurse) to establishing trust and reliability. It encompasses concepts of faithfulness, permanence, and assurance. The entries highlight its use in various forms, including verbs and nouns, but do not indicate any significant disagreement among lexicons.
[אָמַן] vb. confirm, support
Qal
as vb. support, nourish
as subst. foster-father
foster-mother, nurse
pillars, supporters of the door
Niph.
carried by nurse
made firm, sure, lasting
confirmed, established, sure
verified, confirmed
reliable, faithful, trusty
Hiph.
stand firm
trust, believe
base
H539 אָמַן confirm, support .. as vb. support, nourish
. as subst. foster-father
. foster-mother, nurse
. pillars, supporters of the door
. . carried by nurse
. made firm, sure, lasting
. confirmed, established, sure
. verified, confirmed
. reliable, faithful, trusty
. . stand firm
. trust, believe
539 'aman aw-man'
a primitive root; properly, to build up or support; to foster
as a parent or nurse; figuratively to render (or be) firm or
faithful, to trust or believe, to be permanent or quiet;
morally to be true or certain; once (Isa. 30:21;
interchangeable with 541) to go to the right hand:--hence,
assurance, believe, bring up, establish, + fail, be faithful
(of long continuance, stedfast, sure, surely, trusty,
verified), nurse, (-ing father), (put), trust, turn to the
right.
see HEBREW for 0541
אָמַן (a.man) — be faithful.
1) to support, confirm, be faithful
1a) (Qal)
1a1) to support, confirm, be faithful, uphold, nourish
1a1a) foster-father (subst.)
1a1b) foster-mother, nurse
1a1c) pillars, supporters of the door
1b) (Niphal)
1b1) to be established, be faithful, be carried, make firm
1b1a) to be carried by a nurse
1b1b) made firm, sure, lasting
1b1c) confirmed, established, sure
1b1d) verified, confirmed
1b1e) reliable, faithful, trusty
1c) (Hiphil)
1c1) to stand firm, to trust, to be certain, to believe in
1c1a) stand firm
1c1b) trust, believe
Aramaic equivalent: a.man (אֲמַן "to trust" H0540)
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נִינְוֵה (Niynveh) refers to Nineveh, the capital of Assyria. The name is of foreign origin and is associated with the phrase 'abode of Ninus.' It is located on the east bank of the Tigris River, approximately 550 miles from its mouth and 250 miles north of Babylon.
נִינְוֵה n.pr.loc. Nineveh, capital of Assyria
base
H5210 נִינְוֵה Nineveh, capital of Assyria
5210 Niynveh nee-nev-ay'
of foreign origin; Nineveh, the capital of
Assyria:--Nineveh.
נִינְוֵה (nin.veh) — Nineveh.
§ Nineveh = "abode of Ninus"
capital of the ancient kingdom of Assyria; located on the east bank of the Tigris river, 550 miles (880 km) from its mouth and 250 miles (400 km) north of Babylon
N-proper — Noun properHNpl
nin'-e-ve (nineweh; Nineue, Nineui; Greek and Roman writers, Ninos): I. BEGINNINGS, NAME, POSITION
1. First Biblical Mention
2. Etymology of the Name
3. Position on the Tigris
II. NINEVEH AND ITS SURROUNDINGS
1. Its Walls
2. Principal Mounds and Gateways
3. Extent and Population within the Walls
4. Extent outside the Walls
5. Calah, Resen and Rehoboth-Ir
6. Khorsabad
7. Sherif Khan and Selamieh
8. Nimroud
III. PALACES AT NINEVEH PROPER
1. The Palace of Sennacherib
2. The Palace of Assur-bani-apli
IV. SENNACHERIB'S DESCRIPTION OF NINEVEH
1. The Walls
2. The Gates--Northwest
3. The Gates--South and East
4. The Gates--West
5. The Outer Wall: the Plantations
6. The Water-Supply, etc.
7. How the Bas-Reliefs Illustrate the King's Description
8. Nineveh the Later Capital
V. LAST DAYS AND FALL OF NINEVEH
LITERATURE
I. Beginnings, Name, Position.
1. First Biblical Mention:
Nineveh
First mentioned in Gen. 10:11, which is rendered in the Revised Version, “He [i.e., Nimrod] went forth into Assyria and builded Nineveh.” It is not again noticed till the days of Jonah, when it is described (Jonah 3:3; 4:11) as a great and populous city, the flourishing capital of the Assyrian empire (2 Kings 19:36; Isa. 37:37). The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against this city. Its ruin and utter desolation are foretold (Nah.1:14; 3:19, etc.). Zephaniah also (2:13-15) predicts its destruction along with the fall of the empire of which it was the capital.…
(abode of Ninus), the capital of the ancient kingdom and empire of Assyria. The name appears to be compounded from that of an Assyrian deity "Nin," corresponding, it is conjectured, with the Greek Hercules, and occurring in the names of several Assyrian kings, as in "Ninus," the mythic founder, according to Greek tradition of the city. Nineveh is situated on the eastern bank of the river Tigris, 50 miles from its mouth and 250 miles north of Babylon. It is first mentioned in the Old Testament in connection with the primitive dispersement and migrations of the human race. Asshur, or according to the marginal reading, which is generally preferred, Nimrod is there described, (Genesis 10:11) as extending his kingdom from the land of Shinar or Babylonia, in the south, to Assyria in the north and founding four cities, of which the most…
Dwelling of Ninus, the metropolis of ancient Assyria, called by the Greeks and Romans "the great Ninus;" situated on the east bank of the Tigris, opposite and below the modern Mosul. Its origin is traced to the times near the flood. See NIMROD. For nearly fifteen centuries afterwards it is not mentioned. In the books of Jonah, and Nahum it is described as an immense city, three days’ journey in circuit, containing more than one hundred and twenty thousand young children, or probably six hundred thousand souls. It contained "much cattle," and numerous parks, garden groves, etc. Its inhabitants were wealthy, warlike, and far advanced in civilization. It had numerous strongholds with gates and bars; and had multiplied its merchants above the stars: its crowned princes were as locusts, and its captains as grasshoppers. With this description agrees that of the historian Diodorus Siculus, who…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
צוֹם (tsom) refers to fasting or a fast. It is derived from a root meaning related to abstaining from food, as indicated in the entries. The term is used in contexts related to religious observance, though specific verse references are not provided.
צוֹם n.m. fasting, fast
base
H6685 צוֹם fasting, fast
6685 tsowm tsome
or tsom {tsome}; from from 6684; a fast: --fast(-ing).
see HEBREW for 06684
צוֹם (tsom) — fast.
fast, fasting
N-ms — Noun common · masculine singular absoluteHNcmsa
Fast
The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called “the fast” (Acts 27:9).
The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.
שַׂק n.m. sack, sackcloth
base
H8242 שַׂק sack, sackcloth
8242 saq sak
from 8264; properly, a mesh (as allowing a liquid to run
through), i.e. coarse loose cloth or sacking (used in mourning
and for bagging); hence, a bag (for grain,
etc.):--sack(-cloth, -clothes).
see HEBREW for 08264
שַׂק (saq) — sackcloth.
1) mesh, sackcloth, sack, sacking
1a) sack (for grain)
1b) sackcloth
1b1) worn in mourning or humiliation
1b2) same material spread out to lie on
N-mp — Noun common · masculine plural absoluteHNcmpa
sak'-kloth.
See BURIAL.
Sackcloth
Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Prep | Adj | Suff — Preposition · suffixHR/Aamsc/Sp3mp
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep | Prep — Conjunction · prepositionHC/R
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Adj | Suff — SuffixHAamsc/Sp3mp