Jonah 3:7 — Word Study
WLCוַיַּזְעֵ֗ק וַיֹּ֙אמֶר֙ בְּנִֽינְוֵ֔ה מִטַּ֧עַם הַמֶּ֛לֶךְ וּגְדֹלָ֖יו לֵאמֹ֑ר הָאָדָ֨ם וְהַבְּהֵמָ֜ה הַבָּקָ֣ר וְהַצֹּ֗אן אַֽל־ יִטְעֲמוּ֙ מְא֔וּמָה אַ֨ל־ יִרְע֔וּ וּמַ֖יִם אַל־ יִשְׁתּֽוּ׃
BSAThen he issued a proclamationzâʻaq▸ [publicly declared, cried out] in NinevehNîynᵉvêh [the capital city of Assyria] By the decreeṭaʻam [official command, royal edict] of the kingmelek [ruler, sovereign] and his noblesgâdôwl [great ones, high officials] Let noʼal manʼâdâm [human being, person] or beastbᵉhêmâh [animal, creature] herdbâqâr [cattle, livestock] or flocktsôʼn [sheep, goats] tasteṭâʻam▸ [eat, consume] anything at allmᵉʼûwmâh [nothing, not a thing] They must notʼal eatrâʻâh▸ [feed, consume food] or drinkshâthâh▸ [take in, swallow]
| Greek | English | Parsing |
|---|---|---|
| וַיַּזְעֵ֗ק | and he had a proclamation made | Verb, Hiphil, sequential imperfect third person masculine singular |
| וַיֹּ֙אמֶר֙ | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| בְּנִֽינְוֵ֔ה | in Nineveh | Preposition, noun proper |
| מִטַּ֧עַם | from [the] decree of | Preposition, noun common masculine singular construct |
| הַמֶּ֛לֶךְ | the king | Particle, noun common masculine singular absolute |
| וּגְדֹלָ֖יו | and great [people] his | Conjunction, suffix |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| הָאָדָ֨ם | the people | Particle, noun common masculine singular absolute |
| וְהַבְּהֵמָ֜ה | and the livestock | Conjunction, particle, noun common feminine singular absolute |
| הַבָּקָ֣ר | the cattle | Particle, noun common both singular absolute |
| וְהַצֹּ֗אן | and the flock[s] | Conjunction, particle, noun common both singular absolute |
| אַֽל־ | may not | Particle |
| יִטְעֲמוּ֙ | they taste | Verb, Qal, jussive third person masculine plural |
| מְא֔וּמָה | anything | Noun common, feminine singular absolute |
| אַ֨ל־ | may not | Particle |
| יִרְע֔וּ | they graze | Verb, Qal, jussive third person masculine plural |
| וּמַ֖יִם | and water | Conjunction, noun common masculine plural absolute |
| אַל־ | may not | Particle |
| יִשְׁתּֽוּ׃ | they drink | Verb, Qal, jussive third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink. |
| KJV | And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: |
| ASV | And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water; |
| YLT | and he crieth and saith in Nineveh by a decree of the king and his great ones, saying, 'Man and beast, herd and flock — let them not taste anything, let them not feed, even water let them not drink; |
| WEB | He made a proclamation and published through Nineveh by the decree of the king and his nobles, saying, “Let neither man nor animal, herd nor flock, taste anything; let them not feed, nor drink water; |
| BBE | And he had it given out in Nineveh, By the order of the king and his great men, no man or beast, herd or flock, is to have a taste of anything; let them have no food or water: |
The translations agree on the meaning of the king's decree, emphasizing the seriousness of the fast.
The sentence is structured around a main clause with several imperative phrases detailing the commands issued by the king.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָעַק
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 3:7
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 Proclamation of the King of Ninevehgenerated
Jonah 3:7 describes how the king of Nineveh, upon hearing Jonah's warning, took immediate action by issuing a proclamation. This decree was aimed at both humans and animals, calling for a collective fast as a sign of repentance. The king's response reflects the urgency and seriousness of the situation, as he seeks to avert disaster through communal action, similar to other instances in the Bible where leaders called for national repentance, as seen in Joel 1:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jonah 3:5 | And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least. |
| 2 | 2 Chronicles 20:3 | Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah. |
| 3 | Ezra 8:21 | And there by the Ahava Canal I proclaimed a fast, so that we might humble ourselves before our God and ask Him for a safe journey for us and our children, with all our possessions. |
| 4 | Joel 2:15–16 | Blow the ram’s horn in Zion, consecrate a fast, proclaim a sacred assembly. |
| 5 | Joel 1:18 | How the cattle groan! The herds wander in confusion because they have no pasture. Even the flocks of sheep are suffering. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — זָעַק, vai.yaz.'Ekgenerated
The verb זָעַק (za`aq) is a Hiphil form meaning 'to cry out' or 'to proclaim.' It indicates a public declaration, often made with urgency, as seen in contexts where someone calls for help or gathers people together. The parsing as a third person masculine singular verb shows that the king himself is the one making the proclamation.
This word conveys a sense of authority and urgency, as the king's proclamation is a formal command directed at the entire city of Nineveh. It is used here to highlight the seriousness of the situation and the need for immediate action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the king's proclamation.
Sentence Structuregenerated
The verse consists of a main clause introduced by the verb וַיַּזְעֵ֗ק, and he had a proclamation made, followed by a series of phrases that elaborate on the content of the decree. The structure indicates a formal announcement made by the king, with the following clauses detailing the specifics of the command.
The order of the Hebrew words places emphasis on the decree itself, highlighting the king's authority and the gravity of the situation. The use of the jussive form in the commands ('let no man or beast...') further underscores the urgency of the king's message.
Septuagint Backgroundgenerated
The Septuagint translates זָעַק as ἐκηρύξθη, which means 'it was proclaimed.' This choice emphasizes the public nature of the king's declaration, aligning with the Hebrew's intent to convey urgency and authority.
This translation choice shows a narrowing of focus, as the Greek word captures the essence of the proclamation without the additional nuances of calling out for help or gathering, which are inherent in the Hebrew.
In plain words — the whole versegenerated
Jonah 3:7 shows the king of Nineveh responding to Jonah's warning by making a public announcement. He commands that no one, including animals, should eat or drink anything. This reflects a serious commitment to repentance and seeking God's mercy.
Frequently Asked Questionsgenerated
The king was responding to Jonah's warning about impending judgment, prompting him to take immediate action to avert disaster.
Including animals emphasizes the seriousness of the situation and the collective nature of repentance, showing that all of creation is to participate in this act of humility.
The proclamation demonstrates the king's willingness to humble himself and lead his people in a time of crisis, prioritizing repentance over personal comfort.
Similar to calls for national repentance in other biblical accounts, such as in Joel 2:12, this decree represents a communal response to divine warning.
Reflection Questionsgenerated
- What does it mean for a leader to call for collective repentance in today's context?
- How can we respond to warnings in our lives with humility and action?
- What role does fasting play in expressing repentance or seeking God's mercy?
- In what ways can we involve our communities in acts of repentance and humility?
The early church on this verse — how the Fathers read it
Early church fathers comment on this passage, discussing the significance of the king's humility and the collective fast as a means of seeking God's mercy.
And inasmuch then as these would participate in the punishment, let them also do so in the fast. (Concerning Statues Homily III. 9)Early Church Fathers on Jonah 3 →
The king conquered enemies with a display of valor. He conquered God, however, by humility. He is a wise king who, in order to save his people, owns himself a sinner rather than a king.Early Church Fathers on Jonah 3 →
Now why should the little children, who had committed no sin, fast? Evidently, the innocent fasted in order that sinners might escape punishment; the little child cried out that the older man might not perish.Early Church Fathers on Jonah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 3:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he caused [it] to be proclaimed and published through Nineveh,.... By a herald or heralds, sent into the several parts of the city: by the decree of the king and his nobles; with whom he
Read John Gill on Jonah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor
Read Robert Jamieson on Jonah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd he, the king, caused it to be proclaimed; took a particular care to have speedily a fast ordered, and notified to the people by those public officers who were wont to proclaim the decrees and edicts of the king and his council. And published: this ingemination confirms the thing, and adds somewhat for showing the deep sense the king had both of his oral and his people’ s sins, danger, and duty in this exigent. By the decree of the king and his nobles; it was an act of the king and council, and that which passed them with good liking, they relished the thing, as the Hebrew phrase importeth. Let neither man: men have sinned and provoked God to this high displeasure, it does most…
Read Matthew Poole on Jonah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 3:7 And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:Ver. 7. And he caused it to be proclaimed] By sound of trumpet, as Joe 2:12; or otherwise, as 2 Chronicles 20:3-4; 2 Chronicles 20:18-20; 2 Chronicles 22:6-7; at which times he that obeyeth not is culpable before God and man, Leviticus 23:29. By the decree of the king and his nobles] Who all unanimously consenting to so good a work, iis quibus praeerant, praeibant, became a precedent to their inferiors, who looked upon them (no doubt) as their lookingglasses, by which most…
Read John Trapp on Jonah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And he caused . . .—The fact that the word rendered “decree” in this verse was a technical name for the edicts of Assyrian and Babylonian kings (see Daniel 3:10; Daniel 3:29) would alone vouch for the accurate acquaintance of the author with the customs he describes. But the very form of the royal edict is here preserved. The verse should probably run: And he caused to be proclaimed, and be published in Nineveh “According to the decree of the king and his magnates be it proclaimed that,” &c. The word “saying” is apparently formal like our “thus saith,” &c. And his nobles.—For this association of the great men with the autocrat, comp. Daniel 6:17. Traces of the custom can also be…
Read Charles John Ellicott on Jonah 3 →CambridgeThe Cambridge Bible for Schools and Colleges7. and published] This word is not a participle, though likely to be taken for one in the A.V. It is literally, “And he caused a proclamation to be made, and said, &c. the decree] The word here used is not properly a Hebrew word. It occurs frequently in the Chaldee of Daniel and Ezra to denote a mandate or decree of the Babylonish and Persian monarchs. Dr Pusey rightly sees in the employment of it here a proof of the “accuracy” of Jonah as a writer. He observes, “This is a Syriac word; and accordingly, since it has now been ascertained beyond all question that the language of Nineveh was a dialect of Syriac, it was, with a Hebrew pronunciation (the vowel points are different here from those…
Read Cambridge on Jonah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he caused it to be proclaimed and published through Nineveh; - literally, “And he cried and said, etc.” The cry or proclamation of the king corresponded with the cry of Jonah.
Read Albert Barnes on Jonah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-9. The effect of the preaching. The effects were immediate. The Ninevites believed God and humbled themselves before him in sincere repentance. Believed God — Or, believed in God (Genesis 15:6).
Read Daniel Denison Whedon 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
Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink.
He made a proclamation and published through Nineveh by the decree of the king and his nobles, saying, “Let neither man nor animal, herd nor flock, taste anything; let them not feed, nor drink water;
Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink.
He issued a proclamation and said, “In Nineveh, by the decree of the king and his nobles: No human or animal, cattle or sheep, is to taste anything; they must not eat and they must not drink water.
Tyndale line
And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:
And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water;
And he made proclamation and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:
And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water:
And he proclaimed and said through Nineueh, (by the counsell of ye king and his nobles) saying, Let neither man, nor beast, bullock nor sheep taste any thing, neither feed nor drinke water.
Strictly literal
And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water;
and he crieth and saith in Nineveh by a decree of the king and his great ones, saying, 'Man and beast, herd and flock — let them not taste anything, let them not feed, even water let them not drink;
and he cries and says in Nineveh by a decree of the king and his great ones, saying, “Man and beast, herd and flock—do not let them taste anything, do not let them feed, do not even let them drink water;
And he caused to be proclaimed and he published through Nineveh, By the decree of the king and his chief men, it is said, Neither man nor beast, neither herds nor flocks, shall taste any thing; they shall not feed, nor drink water;
He sent out a proclamation that said, “In Nineveh, by the authority of the king and his nobles, let neither man nor animal, herd nor flock, taste anything. Let them not eat, nor drink water.
From the Latin
And he caused it to be proclaimed and published in Ninive from the mouth of the king and of his princes, saying: Let neither men nor beasts, oxen nor sheep, taste any thing: let them not feed, nor drink water.
Simplified
Then the king and the nobles issued a proclamation throughout Nineveh: “No person, no animal, no herd, and no flock, shall eat or drink anything.
And he had it given out in Nineveh, By the order of the king and his great men, no man or beast, herd or flock, is to have a taste of anything; let them have no food or water:
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 largely agree in content, with the Septuagint maintaining the same essential meaning as the Hebrew. The Dead Sea Scrolls also support the reading found in the Masoretic Text, with minor restorations indicating a high degree of textual consistency.
וַיַּזְעֵ֗ק וַיֹּ֙אמֶר֙ בְּנִֽינְוֵ֔ה מִטַּ֧עַם הַמֶּ֛לֶךְ וּגְדֹלָ֖יו לֵאמֹ֑ר הָאָדָ֨ם וְהַבְּהֵמָ֜ה הַבָּקָ֣ר וְהַצֹּ֗אן אַֽל־ יִטְעֲמוּ֙ מְא֔וּמָה אַ֨ל־ יִרְע֔וּ וּמַ֖יִם אַל־ יִשְׁתּֽוּ׃
19 of the 19 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.
ויזעק ויאמר בנינוה מטעם המלך וגדלי׳ו לאמר האדם והבהמה הבקר והצאן אל יטעמו מאומה אל ירעו ומים אל ישתו
14 words on the leather — 5 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 3:7
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.
זָעַק (za`aq) is a Hebrew verb meaning to cry out or call for help, often in a context of distress or need. It can also refer to assembling or summoning people, particularly for military purposes. The word has various forms, including Qal, Niphal, and Hiphil, indicating different nuances of calling or gathering.
[זָעַק] vb. cry, cry out, call
Qal
call, to one's aid
cry, cry out, in need
Niph. be called together, assemble, join
Hiph.
call, call out, or together, for military service
make a crying
have proclamation made
call out, or at
base
H2199 זָעַק cry, cry out, call .. call, to one's aid
. cry, cry out, in need
. be called together, assemble, join
. . call, call out, or together, for military service
. make a crying
. have proclamation made
. call out, or at
2199 za`aq zaw-ak'
a primitive root; to shriek (from anguish or danger); by
analogy, (as a herald) to announce or convene publicly:--
assemble, call (together), (make a) cry (out), come with such
a company, gather (together), cause to be proclaimed.
זָעַק (za.aq) — to cry out.
1) to cry, cry out, call, call for help
1a) (Qal)
1a1) to call (to one's aid)
1a2) to cry, cry out (in need)
1b) (Niphal) to be assembled, be called together, be joined together
1c) (Hiphil)
1c1) to call, call out, call together, summon
1c2) to make a crying, proclaim
1c3) to have a proclamation made
1c4) to call out to, call out at
Aramaic equivalent: ze.iq (זְעִ֑ק "to cry out" H2200)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
Prep | N-proper — Preposition · noun properHR/Npl
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…
טַ֫עַם (ta`am) primarily means 'taste' but also extends to concepts like 'judgment' and 'understanding.' It is derived from a root meaning perception and can imply intelligence or discretion. The term can refer to decisions or decrees, highlighting its figurative use in contexts of behavior and reasoning.
טַ֫עַם n.m. taste, judgment
base
H2940 טַ֫עַם taste, judgment
2940 ta`am tah'-am
from 2938; properly, a taste, i.e. (figuratively) perception;
by implication, intelligence; transitively, a mandate:--
advice, behaviour, decree, discretion, judgment, reason,
taste, understanding.
see HEBREW for 02938
טַ֫עַם (ta.am) — taste.
1) taste, judgment
1a) taste
1b) judgment (fig.)
1c) decision, decree
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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)
Conj | Adj | Suff — Conjunction · suffixHC/Aampc/Sp3ms
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בְּהֵמָה (bhemah) refers to a beast or animal, typically denoting domesticated livestock or cattle, and occasionally wild beasts. It is derived from a root that suggests being mute, implying a 'dumb beast.' The term encompasses all living creatures other than humans, with a specific mention of large quadrupeds.
בְּהֵמָה 187 n.f. beast, animal, cattle
of living creatures other than man
opp. also to wild beasts
rarely of wild beasts, esp. carnivora
base
H929 בְּהֵמָה beast, animal, cattle . of living creatures other than man
. opp. also to wild beasts
. rarely of wild beasts, esp. carnivora
929 bhemah be-hay-maw'
from an unused root (probably meaning to be mute); properly,
a dumb beast; especially any large quadruped or animal (often
collective):--beast, cattle.
בְּהֵמָה (be.he.mah) — animal.
1) beast, cattle, animal
1a) beasts (coll of all animals)
1b) cattle, livestock (of domestic animals)
1c) wild beasts
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
kat'-'-l (behemah, "a dumb beast"; miqneh, "a possession" from qanah, "to acquire" (compare Arabic qana', "to acquire," and Greek kienos, "beast," and plural ktenea, "flocks," from ktaomai, "to acquire," flocks being both with the Homeric peoples and with the patriarchs an important form of property; compare English "fee"); tso'n "small cattle," "sheep" or goats (compare Arabic da'n, "sheep"); seh, a single sheep or goat (compare Arabic shah); mela'khah, "property," from la'akh, "to minister" (compare Arabic malakah and mulk, "property," from malak, "to possess"); meri' "fatling" (1Ki 19); thremma (Joh 4:12), "cattle," i.e. "that which is nourished," from trepho, "to nourish"; baqar, "kine," "oxen" (compare Arabic baqar, "cattle"); shor, tor (Da 4:25), tauros (
Cattle
Abounded in the Holy Land. To the rearing and management of them the inhabitants chiefly devoted themselves (Deut. 8:13; 12:21; 1 Sam. 11:5; 12:3; Ps. 144:14; Jer. 3:24). They may be classified as,
(1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. The finest herds were found in Bashan, beyond Jordan (Num. 32:4). Large herds also pastured on the wide fertile plains of Sharon. They were yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1 Chr.…
[BULL, BULLOCK].
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
Conj | Art | N-cs — Conjunction · particle · noun common both singular absoluteHC/Td/Ncbsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
טָעַם (ta`am) is a primitive root meaning to taste or perceive. The entries indicate that it can refer to the physical act of tasting as well as the figurative sense of perception. It is associated with the Aramaic equivalent טְעֵם (H2939), meaning 'to feed.'
טָעַם vb. taste, perceive
base
H2938 טָעַם
2938 ta`am taw-am'
a primitive root; to taste; figuratively, to perceive:--X
but, perceive, taste.
טָעַם (ta.am) — to perceive.
1) to taste, perceive, eat
1a) (Qal) to taste
Aramaic equivalent: te.am (טְעֵם "to feed" H2939)
V-Qal-Juss-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
tast (Hebrew Ta`am, "the sense of taste," "perception," from Ta`am, "to taste," "to perceive"; Aramaic Te`em, "flavor," "taste" (of a thing); Hebrew chekh, "palate," "roof of the mouth" = "taste"; geuomai; noun geusis; in 2 Macc 7:1 the verb is ephaptomai):
(1) Literal:
(a) Gustation, to try by the tongue: "The taste (ta`am) of it manna was like wafers made with honey" (Ex 16:31); "Doth not the ear try words, even as the palate (chekh) tasteth (Ta`am) its food?" (Job 12:11); "Belshazzar, while he tasted (literally, "at the taste of," Te`em) the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, his wives and his concubines, might drink therefrom" (
→ The sense of, lost 2Sa 19:35
מְא֫וּמָה (muwmah) means 'anything' or 'nothing' in Hebrew. It is derived from a form of another word, מָוֶן (muwm), which suggests a speck or point. The entries indicate that it can imply a lack or absence, as well as a general reference to something.
מְא֫וּמָה 32 pron.indef. anything
base
H3972 מְא֫וּמָה anything
3972 muwmah meh-oo'-maw
apparently a form of 3971; properly, a speck or point, i.e.
(by implication) something; with negative, nothing:--fault, +
no(-ught), ought, somewhat, any ((no-))thing.
see HEBREW for 03971
מְא֫וּמָה (me.u.mah) — anything.
anything
N-fs — Noun common · feminine singular absoluteHNcfsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
V-Qal-Juss-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Juss-3mp — Verb · Qal · jussive third person masculine pluralHVqj3mp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE