Jonah 1:16 — Word Study
WLCוַיִּֽירְא֧וּ הָאֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־ יְהוָ֑ה וַיִּֽזְבְּחוּ־ זֶ֙בַח֙ לַֽיהוָ֔ה וַֽיִּדְּר֖וּ נְדָרִֽים׃
BSAfearedyârêʼ▸ [stood in awe of, reverenced] the LORDYᵉhôvâh [Yehovah, God Almighty] greatlygâdôwl [exceedingly, with profound respect] and they offeredzâbach▸ [presented, slaughtered] a sacrificezebach [an animal offering] to the LORDYᵉhôvâh [the supreme God] and madenâdar▸ [pledged, vowed] vows [to Him]neder [promises, commitments]
| Greek | English | Parsing |
|---|---|---|
| וַיִּֽירְא֧וּ | and they feared | Verb, Qal, sequential imperfect third person masculine plural |
| הָאֲנָשִׁ֛ים | the men | Particle, noun common masculine plural absolute |
| יִרְאָ֥ה | a fear | Noun common, feminine singular absolute |
| גְדוֹלָ֖ה | great | Adj |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| וַיִּֽזְבְּחוּ־ | and they sacrificed | Verb, Qal, sequential imperfect third person masculine plural |
| זֶ֙בַח֙ | a sacrifice | Noun common, masculine singular absolute |
| לַֽיהוָ֔ה | to Yahweh | Preposition, noun proper |
| וַֽיִּדְּר֖וּ | and they vowed | Verb, Qal, sequential imperfect third person masculine plural |
| נְדָרִֽים׃ | vows | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him. |
| KJV | Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows. |
| ASV | Then the men feared Jehovah exceedingly; and they offered a sacrifice unto Jehovah, and made vows. |
| YLT | and the men fear Jehovah — a great fear, and sacrifice a sacrifice to Jehovah, and vow vows. |
| WEB | Then the men feared Yahweh exceedingly; and they offered a sacrifice to Yahweh and made vows. |
| BBE | Then great was the men's fear of the Lord; and they made an offering to the Lord and took oaths to him. |
Where they part company is גְדוֹלָ֖ה — see How Translations Differ.
The structure is straightforward, with one main action followed by two connected responses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרֵא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jonah 1:16
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 Sailors' Response to the Stormgenerated
Jonah 1:16 describes the sailors' reaction to a life-threatening storm. After realizing the power of the LORD, they not only feared greatly but also took concrete actions by offering sacrifices and making vows. This moment highlights their transformation from fear to reverence and commitment to God, as they acknowledge His sovereignty in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jonah 1:10 | Then the men were even more afraid and said to him, “What have you done?” The men knew that he was fleeing from the presence of the LORD, because he had told them. |
| 2 | Isaiah 26:9 | My soul longs for You in the night; indeed, my spirit seeks You at dawn. For when Your judgments come upon the earth, the people of the world learn righteousness. |
| 3 | Daniel 4:34–37 | But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation. |
| 4 | Daniel 6:26 | I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end. |
| 5 | Mark 4:31 | It is like a mustard seed, which is the smallest of all seeds sown upon the earth. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — גְדוֹלָ֖ה, ge.do.Lahgenerated
The Hebrew word גָּדוֹל (gadol) means 'great' and conveys a sense of magnitude or importance. It can describe size, intensity, or significance, often in relation to God or great events. The parsing as an adjective indicates that it describes the extent of their fear, emphasizing how profound their reverence was for the LORD.
In this context, the sailors' fear is not just a moment of panic; it reflects a deep respect and awe for the divine power they encountered. The use of this word underscores the seriousness of their recognition of God's authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses greatly to describe the sailors' fear. The KJV, ASV, and others also use exceedingly, emphasizing the intensity of their fear.
Where translations differ is in the rendering of גְדוֹלָ֖ה. The ASV, KJV, and others choose exceedingly, while the BBE and YLT opt for great. This difference highlights the translators' choices regarding the intensity of the sailors' fear.
Sentence Structuregenerated
The main verb is וַיִּֽירְא֧וּ, and they feared, which governs the actions that follow: they offered a sacrifice and made vows. The structure indicates a sequence of actions resulting from their fear.
The sentence is built around the main clause, with the actions of offering a sacrifice and making vows as direct responses to their fear, emphasizing the cause-and-effect relationship between their reverence for God and their subsequent actions.
Septuagint Backgroundgenerated
In the Septuagint, the word used for 'feared' is ἐφοβήθησαν (ephobēthēsan), which carries a similar meaning of fear but can also imply a sense of reverence. This choice reflects the translators' understanding of the sailors' emotional state as they recognized the power of the LORD.
The translation of 'sacrifice' as θυσίαν (thysian) indicates a direct connection to the sacrificial practices known in both Hebrew and Greek traditions, highlighting the continuity of worship practices.
In plain words — the whole versegenerated
Jonah 1:16 tells us that the sailors were filled with fear of the LORD after the storm calmed. In response, they offered a sacrifice and made vows to Him, showing their respect and commitment to God.
Frequently Asked Questionsgenerated
It means they recognized the power of God and felt a deep respect and awe for Him, which prompted them to take action.
They offered a sacrifice as an act of worship and gratitude to God for saving them from the storm.
The vows likely included promises of devotion or commitments to serve God in gratitude for His mercy.
This event shows that even those outside of Israel can recognize God's authority and respond in faith, highlighting the universal nature of God's sovereignty.
Reflection Questionsgenerated
- What are some ways I can show reverence for God in my daily life?
- How can I respond to moments of fear or uncertainty with faith, like the sailors did?
- What commitments can I make to deepen my relationship with God?
- In what ways can I help others recognize the power of God in their lives?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the sailors' fear and their actions in response to God's power.
"Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows." LXX: similar. Before the anger of the Lord the sailors implored their gods under the effect of their fear;Early Church Fathers on Jonah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the men feared the Lord exceedingly,.... This was not a natural fear, as before, but a religious one; and not a servile fear, or a fear of punishment, but a reverential godly fear; for they
Read John Gill on Jonah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.
Read Robert Jamieson on Jonah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen, when they saw God approved the thing, and confirmed Jonah’ s word, as of a true prophet, and had spared them, the men, the seamen, and all others, if any others were in the ship, feared the Lord; with a deep reverence of his power, wisdom, and justice against Jonah, and of his mercy towards them. What was the final effect of this, and whether they were by it thoroughly turned to God, I inquire not now; it may best become our charity, that as Jonah’ s casting overboard was type of Christ’ s death, so the effect it had upon the mariners might be a type of the conversion of the heathen from idols to God. Exceedingly; their fear before was exceeding great, but that was a fear of the…
Read Matthew Poole on Jonah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 1:16 Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.Ver. 16. Then the men feared the Lord exceedingly] Heb. with a great fear. They feared before, Jonah 1:10, with a natural fear; but now they feared Jehovah. They began to bear all awful respect to the Divine majesty, of whose power and goodness they were by this miracle clearly convinced, and, as it may seem, to the true faith effectually converted. For they offered a sacrifice to the Lord] They sacrificed spiritual sacrifices presently (that holocaust of themselves, Romans 12:1, that broken heart that lieth low and heareth all that God saith, giving thanks to his name, Hebrews 13:15)…
Read John Trapp on Jonah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Offered.—There may have been some live-stock on board suitable for sacrifice; but the offering could only be completed on landing, wherefore they made vows.
Read Charles John Ellicott on Jonah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Offered a sacrifice] The first perhaps ever offered on board a vessel since the ark floated on the waters of the great deluge; and it is most probable that these heathens, witnessing what was done, became sincere converts to the true God.
Read AdamClarke on Jonah 1 →CambridgeThe Cambridge Bible for Schools and Colleges16. feared the Lord exceedingly] They had feared exceedingly before (Jonah 1:10, where the Heb. expression is the same as here), but their fear then was vague and indefinite, now it recognised as its object Jehovah, the God of Jonah. offered a sacrifice] It would certainly seem to be implied, that immediately on the ceasing of the storm the sailors offered a sacrifice to Jonah’s God, in acknowledgment of what He had already done, and at the same time vowed that they would present to Him other gifts and offerings when He should have brought them safe to land. We know but little of the ships of the ancients, but some of them were of considerable size, and there is no difficulty in supposing…
Read Cambridge on Jonah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the men feared the Lord with a great fear - because, from the tranquility of the sea and the ceasing of the tempest, they saw that the prophet’s words were true. This great miracle completed the conversion of the mariners.
Read Albert Barnes on Jonah 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him.
Then the men feared Yahweh exceedingly; and they offered a sacrifice to Yahweh and made vows.
Then the men feared the LORD greatly, and they offered a sacrifice to the LORD and made vows to Him.
The men feared the Lord greatly, and earnestly vowed to offer lavish sacrifices to the Lord.
Tyndale line
Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.
Then the men feared Jehovah exceedingly; and they offered a sacrifice unto Jehovah, and made vows.
Then the men feared the LORD exceedingly; and they offered a sacrifice unto the LORD, and made vows.
Then the men feared the LORD exceedingly, and offered a sacrifice to the LORD, and made vows.
Then the men feared the Lord exceedingly, and offered a sacrifice vnto the Lord, and made vowes.
Strictly literal
And the men feared Jehovah exceedingly, and offered a sacrifice unto Jehovah, and made vows.
and the men fear Jehovah — a great fear, and sacrifice a sacrifice to Jehovah, and vow vows.
and the men fear YHWH [with] a great fear, and sacrifice a sacrifice to YHWH, and vow vows.
And the men feared the Lord very greatly; and they offered a sacrifice unto the Lord, and made vows.
Then the men feared Yahweh very much. They offered sacrifices to Yahweh and made vows.
From the Latin
And the men feared the Lord exceedingly, and sacrificed victims to the Lord, and made vows.
Simplified
The sailors were overcome with fear. They offered a sacrifice to the Lord and made many promises to him.
Then great was the men's fear of the Lord; and they made an offering to the Lord and took oaths to him.
Word by word, the decisions they made
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 wording, with nine of the eleven words matching. The Dead Sea Scrolls show some variations, with partial restorations in some manuscripts, but the core message remains consistent across these witnesses.
וַיִּֽירְא֧וּ הָאֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־ יְהוָ֑ה וַיִּֽזְבְּחוּ־ זֶ֙בַח֙ לַֽיהוָ֔ה וַֽיִּדְּר֖וּ נְדָרִֽים׃
9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[וייראו] [האנשים] יראה גדולה את יהוה [ויזבחו] [זבח] [ליהוה] [וידרו] נדרים
3 words on the leather — 2 partly restored, 6 supplied entire by an editor.
[וייראו] [האנשים] [יראה] [גדולה] [את] [יהוה] [ויזבחו] זבח [ליהוה] [וידרו] [נדרים]
nothing on the leather here — 1 partly restored, 10 supplied entire by an editor.
וייראו האנשים יראה גדולה את יהוה ויזבחו זבח ליהוה וידרו נדרים
11 words on the leather.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jonah 1:16
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.
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
HNcfsa — Noun common · feminine singular absoluteHNcfsa
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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)
Adj — AdjHAafsa
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
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
N-ms — Noun common · masculine singular absoluteHNcmsa
sak'-ri-fis, sak'-ri-fiz:
IN THE OLD TESTAMENT
I. TERMS AND DEFINITIONS
II. ORIGIN AND NATURE OF SACRIFICES
1. Theory of a Divine Revelation
2. Theories of a Human Origin
(1) The Gift-Theory
(2) The Magic Theory
(3) The Table-Bond Theory
(4) The Sacramental Communion Theory
(5) The Homage Theory
(6) The Piacular Theory
(7) Originating Religious Instincts
III. CLASSIFICATION OF SACRIFICES
1. Maimonides
2. W.R. Smith and Others
3. Oehler
4. Paterson and Others
5. H.M. Wiener
IV. SACRIFICES IN THE PRE-MOSAIC AGE
1. In Egypt
2. In Babylonia
3. Nomads and Tribes of Arabia and Syria
4. The Offerings of Cain and Abel
5. Of Noah
6. Of Abraham
7. Of Job
8. Of Isaac
9. Of Jacob
10. Of Israel in Egypt
11. Of Jethro
12. Summary and Conclusions
V. THE MOSAIC SACRIFICIAL SYSTEM
1. The Covenant Sacrifice
2. The Common Altars
3. The Consecration of Aaron and His Sons
4. Sacrifices before the Golden Calf
Sacrifice
The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice “of the firstlings of his flock” (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as…
The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE. --The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE. --In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and…
An offering made to God on his altar, by the hand of a lawful minister. A sacrifice differed from an oblation; it was properly the offering up of a life; whereas an oblation was but a simple offering or gift. There is every reason to believe that sacrifices were from the first of divine appointment; otherwise they would have been a superstitious will-worship, which God could not have accepted as he did. See ABEL. Adam and his sons, Noah and his descendents, Abraham and his posterity, Job and Melchizedek, before the Mosaic law, offered to God real sacrifices. That law did but settle the quality, the number, and other circumstances of sacrifices. Every one was priest and minister of his own sacrifice; at least, he was at liberty to choose what priest he pleased in offering his victim. Generally, this honor belonged to the head of a family; hence it was the prerogative of the firstborn.…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
נָדַר (nadar) is a Hebrew verb meaning to vow or make a vow, particularly in the context of promising something to God. The entries consistently emphasize its use as a primitive root related to making commitments. There are no significant disagreements among the lexicons regarding its meaning.
H5087 נָדַר vow
5087 nadar naw-dar'
a primitive root; to promise (pos., to do or give something
to God):--(make a) vow.
נָדַר (na.dar) — to vow.
1) to vow, make a vow
1a) (Qal) to vow a vow
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
N-mp — Noun common · masculine plural absoluteHNcmpa
Vows
Voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. (Genesis 28:18-22; 31:13) Vows in general are also mentioned in the book of Job, (Job 22:27) The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows of abstinence; 3, Vows of destruction. As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. (Leviticus 27:28) (a) If he vowed land, he might either redeem it or not Levi 25,27. (b) Animals fit for sacrifice if devoted, were not…
→ Mosaic laws concerning Le 23:37,38; Nu 29:39
→ Must be voluntary, see below
→ Must be performed, see below
→ Estimation of the redemption price of things offered in vows, to be made by the priest, according to age and sex of the person making the offering Le 27:1-13
→ The redemption price of the offering of real estate, to be valued by the priest Le 27:14,15
→ Of a field Le 27:16-25
→ Edible things offered in, to be eaten the same day they were offered Le 7:16-18
- Solemn promises made to God
- WERE MADE IN REFERENCE TO
. Devoting the person to God
. Dedicating children to God
. Devoting property to God
. Offering sacrifices