Nahum 3:7 — Word Study
WLCוְהָיָ֤ה כָל־ רֹאַ֙יִךְ֙ יִדּ֣וֹד מִמֵּ֔ךְ וְאָמַר֙ שָׁדְּדָ֣ה נִֽינְוֵ֔ה מִ֖י יָנ֣וּד לָ֑הּ מֵאַ֛יִן אֲבַקֵּ֥שׁ מְנַחֲמִ֖ים לָֽךְ׃
BSAto behâyâh■ allkôl [every single one] Providerrâʼâh to wandernâdad▸ frommin to sayʼâmar■ to ruinshâdad■ NinevehNîynᵉvêh who?mîy [what person] to wandernûwd▸ where?ʼayin [from what place] to seekbâqash▸ ◂to be sorrynâcham
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֤ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| כָל־ | all | Noun common, masculine singular construct |
| רֹאַ֙יִךְ֙ | [those who] see you | Verb qal participle (active) masculine plural common, suffix |
| יִדּ֣וֹד | he will flee | Verb, Qal, imperfect third person masculine singular |
| מִמֵּ֔ךְ | from you | Preposition, suffix |
| וְאָמַר֙ | and he will say | Verb, Qal, sequential perfect third person masculine singular |
| שָׁדְּדָ֣ה | it is devastated | Verb, Pual, perfect third person feminine singular |
| נִֽינְוֵ֔ה | Nineveh | Noun proper |
| מִ֖י | who? | Pronoun |
| יָנ֣וּד | will he show sympathy | Verb, Qal, imperfect third person masculine singular |
| לָ֑הּ | to it | Preposition, suffix |
| מֵאַ֛יִן | from where? | Preposition, particle |
| אֲבַקֵּ֥שׁ | will I seek | Verb, Piel, imperfect first person common singular |
| מְנַחֲמִ֖ים | comforters | Verb, Piel, participle (active) masculine plural |
| לָֽךְ׃ | for you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then all who see you will recoil from you and say, ‘Nineveh is devastated; who will grieve for her?’ Where can I find comforters for you?” |
| KJV | And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee? |
| ASV | And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee? |
| YLT | And it hath come to pass, Each of thy beholders fleeth from thee, And hath said: 'Spoiled is Nineveh, Who doth bemoan for her?' Whence do I seek comforters for thee? |
| WEB | It will happen that all those who look at you will flee from you, and say, ‘Nineveh is laid waste! Who will mourn for her?’ Where will I seek comforters for you?” |
| BBE | And it will come about that all who see you will go in flight from you and say, Nineveh is made waste: who will be weeping for her? where am I to get comforters for her? |
Where they part company is יָנ֣וּד — see How Translations Differ.
The sentence features a main clause followed by two subordinate clauses, illustrating the reactions and inquiries of the observers.
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 — Nahum 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 Prophecy Against Ninevehgenerated
Nahum 3:7 presents a vivid image of Nineveh's destruction, where onlookers express horror and disbelief at the city's ruin. This passage emphasizes the complete desolation of Nineveh, a once-mighty city, and raises questions about the absence of mourners or comforters for her. The preceding verses set the stage for this lamentation, illustrating the consequences of Nineveh's actions and the certainty of divine judgment.
The Key Word — שָׁדְּדָ֣ה, sha.de.Dahgenerated
The verb שָׁדַד (shadad) means to devastate or ruin. It conveys a strong sense of destruction, often associated with violent actions. In this context, it describes Nineveh's complete downfall, emphasizing the severity of her fate.
This verb appears in the Pual form, indicating a passive action, suggesting that Nineveh has been acted upon rather than acting herself. The implications of this devastation resonate throughout the text, highlighting the consequences of her past actions.
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 verse is structured around a series of clauses, with the finite verbs יִדּ֣וֹד (he will flee) and אָמַר֙ (and he will say) anchoring the main thoughts. The subjects are those who see Nineveh, and the verbs express their reactions to her devastation.
The Hebrew word order places emphasis on the actions of the observers and their responses, creating a vivid image of horror and disbelief at Nineveh's fate.
Septuagint Backgroundgenerated
The Septuagint translates שָׁדְּדָ֣ה with δειλαία, which conveys a sense of fear or dread. This choice reflects a broader interpretation of Nineveh's state, focusing not only on her physical destruction but also on the emotional response it elicits.
This translation choice indicates a nuanced understanding of the devastation, suggesting that the ruin of Nineveh is both a physical and an emotional catastrophe.
In plain words — the whole versegenerated
Nahum 3:7 tells us that all who see Nineveh will turn away in horror and declare her devastated state. They question who will mourn for her and where comforters can be found, highlighting the total lack of sympathy for her fate.
Frequently Asked Questionsgenerated
Nineveh's devastation indicates a complete destruction of the city, signifying the end of its power and influence.
The observers recoil due to the horror of witnessing such destruction, reflecting the severity of Nineveh's downfall.
The question emphasizes the absence of anyone willing to mourn or comfort Nineveh, highlighting her complete isolation in her ruin.
This verse encapsulates Nahum's message of judgment against Nineveh, illustrating the consequences of her actions and the certainty of divine retribution.
Reflection Questionsgenerated
- What does Nineveh's devastation teach us about the consequences of our actions?
- How can we respond to the suffering of others in our lives?
- In what ways do we see indifference to destruction or suffering in our world today?
- What can we learn from the lack of comforters for Nineveh about community and support?
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 all who see you will recoil from you and say, ‘Nineveh is devastated; who will grieve for her?’ Where can I find comforters for you?”
It will happen that all those who look at you will flee from you, and say, ‘Nineveh is laid waste! Who will mourn for her?’ Where will I seek comforters for you?”
Then all who see you will recoil from you and say, ‘Nineveh is devastated; who will grieve for her?’ Where can I find comforters for you?”
Everyone who sees you will turn away from you in disgust; they will say, ‘Nineveh has been devastated! Who will lament for her?’ There will be no one to comfort you!”
Tyndale line
And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her? whence shall I seek comforters for thee?
And it shall come to pass, that all they that look upon thee shall flee from thee, and say, Nineveh is laid waste: who will bemoan her; whence shall I seek comforters for thee?
And it shall come to passe, that al they that looke vpon thee, shall flee from thee, and say, Nineueh is destroyed, who will haue pitie vpon her? where shall I seeke comforters for thee?
Strictly literal
And it shall come to pass, [that] all they that see thee shall flee from thee, and shall say, Nineveh is laid waste! Who will bemoan her? whence shall I seek comforters for thee?
And it hath come to pass, Each of thy beholders fleeth from thee, And hath said: 'Spoiled is Nineveh, Who doth bemoan for her?' Whence do I seek comforters for thee?
And it has come to pass, || Each of your beholders flees from you, || And has said: Nineveh is spoiled, || Who bemoans for her? From where do I seek comforters for you?”
And it shall come to pass, that all they that see thee shall flee from thee, and say, Laid waste is Nineveh: who will condole with her? whence shall I seek comforters for thee?
It will come about that everyone who looks at you will flee from you and say, 'Nineveh is destroyed; who will weep for her?' Where can I find anyone to comfort you?”
From the Latin
And it shall come to pass that every one that shall see thee, shall flee from thee, and shall say: Ninive is laid waste: who shall bemoan thee? whence shall I seek a comforter for thee?
Simplified
Then everyone who sees you will shun you saying, “Nineveh is ruined! But who is going to mourn your loss?” Where should I look to find anyone to comfort you?
And it will come about that all who see you will go in flight from you and say, Nineveh is made waste: who will be weeping for her? where am I to get comforters for her?
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, with 15 of the 15 words matched, indicating a strong consistency between these witnesses. The Dead Sea Scrolls show some restoration, but the core message remains intact, emphasizing Nineveh's devastation and the absence of comfort.
וְהָיָ֤ה כָל־ רֹאַ֙יִךְ֙ יִדּ֣וֹד מִמֵּ֔ךְ וְאָמַר֙ שָׁדְּדָ֣ה נִֽינְוֵ֔ה מִ֖י יָנ֣וּד לָ֑הּ מֵאַ֛יִן אֲבַקֵּ֥שׁ מְנַחֲמִ֖ים לָֽךְ׃
15 of the 15 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.
[והיה] [כל] [ראי׳ך] [ידוד] [ממ׳ך] ואמר שדדה נינוה מי ינוד [ל׳ה] [מאין] [אבקש] [מנחמים] ל׳ך
5 words on the leather — 1 partly restored, 9 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 Nahum 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.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp2fs
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
fle.
See FLY.
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2fs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
נִינְוֵה (Niynveh) refers to Nineveh, the capital of Assyria. The name is of foreign origin and is associated with the phrase 'abode of Ninus.' It is located on the east bank of the Tigris River, approximately 550 miles from its mouth and 250 miles north of Babylon.
נִינְוֵה n.pr.loc. Nineveh, capital of Assyria
base
H5210 נִינְוֵה Nineveh, capital of Assyria
5210 Niynveh nee-nev-ay'
of foreign origin; Nineveh, the capital of
Assyria:--Nineveh.
נִינְוֵה (nin.veh) — Nineveh.
§ Nineveh = "abode of Ninus"
capital of the ancient kingdom of Assyria; located on the east bank of the Tigris river, 550 miles (880 km) from its mouth and 250 miles (400 km) north of Babylon
N-proper — Noun properHNpl
nin'-e-ve (nineweh; Nineue, Nineui; Greek and Roman writers, Ninos): I. BEGINNINGS, NAME, POSITION
1. First Biblical Mention
2. Etymology of the Name
3. Position on the Tigris
II. NINEVEH AND ITS SURROUNDINGS
1. Its Walls
2. Principal Mounds and Gateways
3. Extent and Population within the Walls
4. Extent outside the Walls
5. Calah, Resen and Rehoboth-Ir
6. Khorsabad
7. Sherif Khan and Selamieh
8. Nimroud
III. PALACES AT NINEVEH PROPER
1. The Palace of Sennacherib
2. The Palace of Assur-bani-apli
IV. SENNACHERIB'S DESCRIPTION OF NINEVEH
1. The Walls
2. The Gates--Northwest
3. The Gates--South and East
4. The Gates--West
5. The Outer Wall: the Plantations
6. The Water-Supply, etc.
7. How the Bas-Reliefs Illustrate the King's Description
8. Nineveh the Later Capital
V. LAST DAYS AND FALL OF NINEVEH
LITERATURE
I. Beginnings, Name, Position.
1. First Biblical Mention:
Nineveh
First mentioned in Gen. 10:11, which is rendered in the Revised Version, “He [i.e., Nimrod] went forth into Assyria and builded Nineveh.” It is not again noticed till the days of Jonah, when it is described (Jonah 3:3; 4:11) as a great and populous city, the flourishing capital of the Assyrian empire (2 Kings 19:36; Isa. 37:37). The book of the prophet Nahum is almost exclusively taken up with prophetic denunciations against this city. Its ruin and utter desolation are foretold (Nah.1:14; 3:19, etc.). Zephaniah also (2:13-15) predicts its destruction along with the fall of the empire of which it was the capital.…
(abode of Ninus), the capital of the ancient kingdom and empire of Assyria. The name appears to be compounded from that of an Assyrian deity "Nin," corresponding, it is conjectured, with the Greek Hercules, and occurring in the names of several Assyrian kings, as in "Ninus," the mythic founder, according to Greek tradition of the city. Nineveh is situated on the eastern bank of the river Tigris, 50 miles from its mouth and 250 miles north of Babylon. It is first mentioned in the Old Testament in connection with the primitive dispersement and migrations of the human race. Asshur, or according to the marginal reading, which is generally preferred, Nimrod is there described, (Genesis 10:11) as extending his kingdom from the land of Shinar or Babylonia, in the south, to Assyria in the north and founding four cities, of which the most…
Dwelling of Ninus, the metropolis of ancient Assyria, called by the Greeks and Romans "the great Ninus;" situated on the east bank of the Tigris, opposite and below the modern Mosul. Its origin is traced to the times near the flood. See NIMROD. For nearly fifteen centuries afterwards it is not mentioned. In the books of Jonah, and Nahum it is described as an immense city, three days’ journey in circuit, containing more than one hundred and twenty thousand young children, or probably six hundred thousand souls. It contained "much cattle," and numerous parks, garden groves, etc. Its inhabitants were wealthy, warlike, and far advanced in civilization. It had numerous strongholds with gates and bars; and had multiplied its merchants above the stars: its crowned princes were as locusts, and its captains as grasshoppers. With this description agrees that of the historian Diodorus Siculus, who…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
→ General scriptures concerning Job 2:11-13; 6:14; 22:29; Ec 7:2; Php 2:1,2; Jas 1:27; 1Pe 3:8
→ See AFFLICTED
→ See AFFLICTIONS
→ See JESUS, COMPASSION OF
→ See PITY
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
אַ֫יִן (aiyn) is an adverb meaning 'whence?' or 'where?'. It is likely related to another Hebrew word, suggesting a sense of inquiry. The entries consistently emphasize its use in questions regarding location, particularly when prefixed with a preposition.
[אַ֫יִן] adv. whence?
base
H370 [אַ֫יִן] whence?
370 'aiyn ah-yin'
probably identical with 369 in the sense of query (compare
336); --where? (only in connection with prepositional prefix,
whence):--whence, where.
see HEBREW for 0369
see HEBREW for 0336
אַ֫יִן (a.yin) — where?.
where?, whence?
Prep | Part — Preposition · particleHR/Ti
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Piel — Verb · Piel · participle (active) masculine pluralHVprmpa
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
