Jonah 4:7 — Word Study
WLCוַיְמַ֤ן הָֽאֱלֹהִים֙ תּוֹלַ֔עַת בַּעֲל֥וֹת הַשַּׁ֖חַר לַֽמָּחֳרָ֑ת וַתַּ֥ךְ אֶת־ הַקִּֽיקָי֖וֹן וַיִּיבָֽשׁ׃
BSAWhen dawnshachar [the beginning of a new day, at early morning] cameʻâlâh the next daymochŏrâth [tomorrow, the morrow] Godʼĕlôhîym [Elohim, the supreme God] appointedmânâh▸ [prepared, made ready] a wormtôwlâʻ [maggot, a small insect] that attackednâkâh▸ [struck, smote] the plantqîyqâyôwn [gourd, a type of vine] so that it witheredyâbêsh▸ [dried up, became dry and dead]
| Greek | English | Parsing |
|---|---|---|
| וַיְמַ֤ן | and he appointed | Verb, Piel, sequential imperfect third person masculine singular |
| הָֽאֱלֹהִים֙ | God | Particle, noun common masculine plural absolute |
| תּוֹלַ֔עַת | a worm | Noun common, feminine singular absolute |
| בַּעֲל֥וֹת | when came up | Preposition, verb qal infinitive construct common |
| הַשַּׁ֖חַר | the dawn | Particle, noun common masculine singular absolute |
| לַֽמָּחֳרָ֑ת | to the next day | Preposition, noun common feminine singular absolute |
| וַתַּ֥ךְ | and it attacked | Verb, Hiphil, sequential imperfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַקִּֽיקָי֖וֹן | the plant | Particle, noun common masculine singular absolute |
| וַיִּיבָֽשׁ׃ | and it withered | Verb, Qal, sequential imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When dawn came the next day, God appointed a worm that attacked the plant so that it withered. |
| KJV | But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. |
| ASV | But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered. |
| YLT | And God appointeth a worm at the going up of the dawn on the morrow, and it smiteth the gourd, and it drieth up. |
| WEB | But God prepared a worm at dawn the next day, and it chewed on the vine so that it withered. |
| BBE | But early on the morning after, God made ready a worm for the destruction of the vine, and it became dry and dead. |
The translations agree here, using similar terms for God's action in appointing the worm.
The sentence is structured around a main clause with several subordinate phrases, highlighting the sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָנָה
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 4:7
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 — God's Provision and Jonah's Discontentgenerated
Jonah 4:7 describes how God appointed a worm to attack the plant that provided shade for Jonah. This action was part of a series of events where God demonstrated His sovereignty over creation and Jonah's circumstances. The narrative illustrates Jonah's struggle with God's mercy towards Nineveh and his own discomfort under the scorching sun, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 1:21 | saying: “Naked I came from my mother’s womb, and naked I will return. The LORD gave, and the LORD has taken away. Blessed be the name of the LORD.” |
| 2 | Psalm 30:6–7 | In prosperity I said, “I will never be shaken.” |
| 3 | Psalm 102:10 | because of Your indignation and wrath, for You have picked me up and cast me aside. |
| 4 | Psalm 90:5–6 | You whisk them away in their sleep; they are like the new grass of the morning— |
| 5 | Isaiah 40:6–8 | A voice says, “Cry out!” And I asked, “What should I cry out?” “All flesh is like grass, and all its glory like the flowers of the field. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מָנָה, vay.Mangenerated
The verb מָנָה (manah) means to count, number, or appoint. In this context, it indicates God's deliberate action in preparing a worm. The Piel form suggests an active involvement in the appointment, emphasizing God's control over the situation.
This word carries a sense of authority and intentionality. God does not merely allow the worm to appear; He actively appoints it, highlighting His role in the unfolding events of Jonah's experience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיְמַ֤ן (vay.Man) governs the entire sentence, with several phrases hanging off it: a prepositional phrase indicating the time of the action, a noun phrase describing the object, and a clause explaining the result of the action.
The structure emphasizes God's direct involvement in the events, with the verb at the forefront, indicating the primary action of appointing the worm.
Septuagint Backgroundgenerated
The Septuagint uses προσέταχεν (prosetachen) to translate מָנָה (manah), which means 'appointed.' This choice reflects a similar sense of divine command, emphasizing God's authority in the appointment.
The Greek term carries a weight of command, suggesting not just preparation, but an authoritative directive from God.
In plain words — the whole versegenerated
Jonah 4:7 tells us that when dawn came the next day, God appointed a worm that attacked the plant, causing it to wither. This action illustrates God's control over nature and Jonah's circumstances, as he experiences discomfort due to the loss of the plant's shade.
Frequently Asked Questionsgenerated
It indicates God's direct involvement in Jonah's situation, using the worm as a means to teach Jonah a lesson about mercy and discomfort.
The plant withered as a result of the worm's attack, which was appointed by God as part of His plan for Jonah.
Dawn symbolizes a new beginning, and in this context, it marks the start of a new day filled with God's actions that affect Jonah.
This verse highlights God's sovereignty and the lessons Jonah learns about compassion and the value of life, contrasting his feelings with God's perspective.
Reflection Questionsgenerated
- How do I respond when God takes away something I value, as He did with Jonah's plant?
- What lessons can I learn from God's use of the worm in this story?
- In what ways can I recognize God's hand in the circumstances of my life?
- How can I cultivate a heart that is more aligned with God's compassion for others?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's providence and the lessons learned by Jonah through the appointed worm.
"But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind;Early Church Fathers on Jonah 4 →
But the worm came in the morning. It gnawed at the vine and withered it. For when the gospel had been published by Christ's mouth, all those things withered and faded away.Early Church Fathers on Jonah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut God prepared a worm when the morning rose the next day,.... That God that prepared this plant to rise so suddenly, almost as soon prepared a worm to destroy it; for it rose up one night,
Read John Gill on Jonah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. But God prepared a worm - of a particular kind, deadly to the ricinus. A small worm at the root destroys a large gourd.
Read Robert Jamieson on Jonah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut God, by the same power which caused the gourd suddenly, and to Jonah’ s great joy, to spring, grow, and spread itself as a canopy, prepared also a worm, what, is not said, some contemptible grub that was not seen by Jonah; which early next morning, i.e. by break of day, bit the root, so that the whole gourd suddenly withered.
Read Matthew Poole on Jonah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 4:7 But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.Ver. 7. But God prepared a worm] All occurrences are to be ascribed not to nature, fate, or fortune, but to God, who, as he is great in great things, so is he not little in the least, maximus in magnis, nec parvus in minimis. He prepared first the gourd, and then the worm, and then the wind. He was the great doer in all. He so attempereth all that his people shall have their times and their turns of joy and sorrow. These two are tied together, said the heathen, with chains of adamant; hence also Ageronia’ s altar in the temple of Volupia (Plut.). See the circle God usually goes in…
Read John Trapp on Jonah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) A worm.—Possibly to be taken collectively, as in Isaiah 14:11, for a swarm of caterpillars.
Read Charles John Ellicott on Jonah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. But God prepared a worm] By being eaten through the root, the plant, losing its nourishment, would soon wither; and this was the case in the present instance.
Read AdamClarke on Jonah 4 →CambridgeThe Cambridge Bible for Schools and Colleges7. a worm] This of course may mean a single worm which either by attacking the root or gnawing the stem, still young and tender and not yet hardened by maturity, suddenly destroyed the palmchrist. It is better, however, to take the word in its collective sense, worms, as in Deuteronomy 28:39; Isaiah 14:11, and other passages. Thus the special intervention of Almighty God again accommodates itself to nature. “The destruction may have been altogether in the way of nature, except that it happened at that precise moment, when it was to be a lesson to Jonah. ‘On warm days, when a small rain falls, black caterpillars are generated in great numbers on this plant, which, in one night, so often and…
Read Cambridge on Jonah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen the morning rose - , i. e., in the earliest dawn, before the actual sunrise. For one day Jonah enjoyed the refreshment of the palm-christ.
Read Albert Barnes on Jonah 4 →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
When dawn came the next day, God appointed a worm that attacked the plant so that it withered.
But God prepared a worm at dawn the next day, and it chewed on the vine so that it withered.
When dawn came the next day, God appointed a worm that attacked the plant so that it withered.
So God sent a worm at dawn the next day, and it attacked the little plant so that it dried up.
Tyndale line
But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.
But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.
But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.
But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered.
But God prepared a worme when the morning rose the next day, and it smote the gourd, that it withered.
Strictly literal
But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered.
And God appointeth a worm at the going up of the dawn on the morrow, and it smiteth the gourd, and it drieth up.
And God appoints a worm at the going up of the dawn on the next day, and it strikes the gourd, and it dries up.
But God made ready a worm when the morning dawned on the morrow, and it smote the gourd that it withered.
But God prepared a worm at sunrise the next morning. It attacked the plant and the plant withered.
From the Latin
But God prepared a worm, when the morning arose on the following day: and it struck the ivy and it withered.
Simplified
The next day at dawn the Lord had a maggot attack the plant and it withered.
But early on the morning after, God made ready a worm for the destruction of the vine, and it became dry and dead.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in their wording, with the Septuagint providing a translation that captures the essence of the Hebrew text. The Dead Sea Scrolls show some variations, with certain words restored or supplied by editors, but the core message remains consistent across these witnesses.
וַיְמַ֤ן הָֽאֱלֹהִים֙ תּוֹלַ֔עַת בַּעֲל֥וֹת הַשַּׁ֖חַר לַֽמָּחֳרָ֑ת וַתַּ֥ךְ אֶת־ הַקִּֽיקָי֖וֹן וַיִּיבָֽשׁ׃
7 of the 10 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.
[וימן] [האלהים] [תולעת] כעלות השחר למחרת [היום] ותך [את] [הקיקיון] [וייבש]
3 words on the leather — 1 partly restored, 7 supplied entire by an editor.
וימן האלהים [תולעת] [בעלות] [השחר] למחרת [ותך] את הקיקיון וייבש
5 words on the leather — 1 partly restored, 4 supplied entire by an editor.
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 4:7
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.
מָנָה (manah) is a Hebrew verb meaning to count, number, or reckon. It encompasses various forms, including appointing and assigning, and can indicate both active and passive senses, such as being counted or appointed. The entries suggest a range of uses in contexts of enumeration and official designation, but do not provide specific verse references.
מָנָה vb. count, number, reckon, assign
Qal
count, number
reckon, assign, appoint
Niph.
be counted, numbered
be reckoned, assigned
Pi. appoint, ordain
Pu. appointed
base
H4487 מָנָה count, number, reckon, assign .. count, number
. reckon, assign, appoint
. . be counted, numbered
. be reckoned, assigned
. appoint, ordain
. appointed
4487 manah maw-naw'
a primitive root; properly, to weigh out; by implication, to
allot or constitute officially; also to enumerate or
enroll:--appoint, count, number, prepare, set, tell.
מָנָה (ma.nah) — to count.
1) to count, reckon, number, assign, tell, appoint, prepare
1a) (Qal)
1a1) to count, number
1a2) reckon, assign, appoint
1b) (Niphal)
1b1) to be counted, be numbered
1b2) to be reckoned, be assigned
1c) (Piel) to appoint, ordain
1d) (Pual) appointed (participle)
Aramaic equivalent: me.nah (מְנָה "to reckon/appoint" H4483)
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/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…
תּוֹלָע (towla') refers to a worm, specifically the crimson-grub from which scarlet dye is made. It can also denote scarlet stuff or crimson color derived from this worm. The feminine forms תּוֹלֵעָה (towle'ah) and תּוֹלַ֫עַת (tolai'ath) also mean worm. The entries indicate a connection between the worm and the dye used in textiles.
תּוֹלָע n.[m.] worm, scarlet stuff
base
תּוֹלֵעָה, תּוֹלַ֫עַת 40 n.f. worm
base
H8438a תּוֹלָע worm, scarlet stuff H8438b תּוֹלֵעָה, תּוֹלַ֫עַת worm
8438 towla` to-law'
and (feminine) towleoah {to-lay-aw'}; or towla ath
{to-lah'-ath}; or tolaiath {to-lah'-ath}; from 3216; a maggot
(as voracious); specifically (often with ellipsis of 8144) the
crimson-grub, but used only (in this connection) of the color
from it, and cloths dyed therewith:--crimson, scarlet, worm.
see HEBREW for 03216
see HEBREW for 08144
תּוֹלָע (to.la) — worm.
1) worm, scarlet stuff, crimson
1a) worm-the female 'coccus ilicis'
1b) scarlet stuff, crimson, scarlet
1b1) the dye made from the dried body of the female of the worm "coccus ilicis"
Also means: to.le.ah (תּוֹלֵעָה "worm" H8438B)
תּוֹלֵעָה (to.le.ah) — worm.
1) worm, maggot
1a) worm, grub
1b) the worm "coccus ilicis"
N-fs — Noun common · feminine singular absoluteHNcfsa
Worm
(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.
(2.) The manna bred worms (tola’im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.
These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola’im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In
the representative in the Authorized Version of several Hebrew words. Sas , which occurs in (Isaiah 51:18) probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah , (Exodus 16:20) points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in (28:39) to some kinds of larvae destructive to the vines. In (Job 19:26; 21:26; 24:20) there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in (Isaiah 66:24) which words are applied by our Lord, (Mark 9:44,46,48) metaphorically to the torments of the guilty in the world of departed spirits. The…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שַׁ֫חַר (shachar) means 'dawn' and can refer to both the literal time of day and figuratively or adverbially to concepts of early light or morning. It is derived from a related root, שָׁחַר (H7836), and is used in various contexts to denote the beginning of light.
שַׁ֫חַר n.m. dawn
base
H7837 שַׁ֫חַר dawn
7837 shachar shakh'-ar
from 7836; dawn (literal, figurative or
adverbial):--day(-spring), early, light, morning, whence
riseth.
see HEBREW for 07836
שַׁ֫חַר (sha.char) — dawn.
1) dawn
1a) dawn
1b) at dawn (as adverb)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3fs — Verb · Hiphil · sequential imperfect third person feminine singularHc/Vhw3fs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
קִיקָיוֹן (qiyqayown) refers to a plant, likely a gourd or specifically the castor-oil plant. The entries suggest it may be associated with the term for 'gourd' and hint at its nauseous qualities. There is some uncertainty about its exact identification, with references to both the gourd and the ricinus plant.
קִיקָיוֹן n.m. a plant;—usu. ricinus; perh. < bottle-gourd
base
H7021 קִיקָיוֹן
7021 qiyqayown kee-kaw-yone'
perhaps from 7006; the gourd (as nauseous):--gourd.
see HEBREW for 07006
קִיקָיוֹן (qi.qa.von) — plant.
1) a plant
1a) perhaps a gourd, castor-oil plant, bottle-gourd
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
with'-erd (nabhel, "to fade away," "to be dried up"):
(1) Used figuratively to express leanness of soul, spiritual impotence, a low condition of spiritual life, a lack of moral nourishment: "My heart is smitten like grass, and withereth" (Ps 102:4). The contrasting figure emphasizes this idea: "All my fountains are in thee" (Ps 87:7). Also Ps 1:3, where the freshness and beauty of the righteous man's life are thus described: "And he shall be like a tree planted by the streams of water, .... whose leaf also doth not wither." In the New Testament xeraino, "to wither," is used to carry out the same idea of moral decay, or malnutrition of soul (Mt 13:6; 21:19).