Jonah 1:17 — Word Study
WLCוַיְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִבְלֹ֖עַ אֶת־ יוֹנָ֑ה וַיְהִ֤י יוֹנָה֙ בִּמְעֵ֣י הַדָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃
BSAand he appointedvay.Man▸ YahwehYah.weh a fishdag greatga.Dol to swallowliv.Lo.a' the object marker'et- Jonahyo.Nah and he wasvay.Hi▸ Jonahyo.Nah in [the] inward parts ofbim.'Ei the fishha.Dag threeshe.lo.Shah daysya.Mim and threeu.she.lo.Shah nightslei.Lot
| Greek | English | Parsing |
|---|---|---|
| וַיְמַ֤ן | and he appointed | Verb, Piel, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| דָּ֣ג | a fish | Noun common, masculine singular absolute |
| גָּד֔וֹל | great | |
| לִבְלֹ֖עַ | to swallow | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| יוֹנָ֑ה | Jonah | Noun proper masculine |
| וַיְהִ֤י | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| יוֹנָה֙ | Jonah | Noun proper masculine |
| בִּמְעֵ֣י | in [the] inward parts of | Preposition, noun common masculine plural construct |
| הַדָּ֔ג | the fish | Particle, noun common masculine singular absolute |
| שְׁלֹשָׁ֥ה | three | Noun common, both singular absolute |
| יָמִ֖ים | days | Noun common, masculine plural absolute |
| וּשְׁלֹשָׁ֥ה | and three | Conjunction, noun common both singular absolute |
| לֵילֽוֹת׃ | nights | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the LORD had appointed a great fish to swallow Jonah, and Jonah spent three days and three nights in the belly of the fish. |
| KJV | ¶ Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. |
| ASV | And Jehovah prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights. |
| YLT | And Jehovah appointeth a great fish to swallow up Jonah, and Jonah is in the bowels of the fish three days and three nights. |
| WEB | The LORD prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights. |
| BBE | And the Lord made ready a great fish to take Jonah into its mouth; and Jonah was inside the fish for three days and three nights. |
Where they part company is the interpretation of וַיְמַ֤ן — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that describes Jonah's experience, clearly outlining the events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH3068
verbH4487
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 1:17
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 — Jonah's Flight and God's Interventiongenerated
Jonah 1:17 describes how the LORD intervened in Jonah's attempt to escape his prophetic duty by appointing a great fish to swallow him. This act demonstrates God's sovereignty and control over creation, as well as His desire for Jonah to fulfill his mission to Nineveh. The surrounding verses show the sailors' fear and their response to the storm, culminating in Jonah's sacrifice to calm the sea, which leads to his miraculous encounter with the fish.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jonah 4:6 | So the LORD God appointed a vine, and it grew up to provide shade over Jonah’s head to ease his discomfort, and Jonah was greatly pleased with the plant. |
| 2 | Genesis 1:21 | So God created the great sea creatures and every living thing that moves, with which the waters teemed according to their kinds, and every bird of flight after its kind. And God saw that it was good. |
| 3 | Psalm 104:25–26 | Here is the sea, vast and wide, teeming with creatures beyond number, living things both great and small. |
| 4 | Habakkuk 3:2 | O LORD, I have heard the report of You; I stand in awe, O LORD, of Your deeds. Revive them in these years; make them known in these years. In Your wrath, remember mercy! |
| 5 | Matthew 12:40 | For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — וַיְמַ֤ן, vay.Mangenerated
The verb מָנָה (manah) means to count, number, or appoint. In this context, it indicates that the LORD has actively designated the fish for a specific purpose — to swallow Jonah. The Piel form suggests an intentional action taken by Yahweh.
This word encompasses a range of meanings, including both the act of counting and the act of appointing. In this instance, it emphasizes God's authority in orchestrating events for His purposes, demonstrating that Jonah's situation is not accidental but divinely planned.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the key elements of the verse, with all versions rendering וַיְמַ֤ן as some form of 'appointed' or 'prepared'.
Sentence Structuregenerated
The main verb וַיְמַ֤ן governs the sentence, indicating the action taken by Yahweh. The structure includes a noun phrase for the subject, followed by the object (the fish) and a series of clauses detailing Jonah's experience.
The order of the words emphasizes the appointment of the fish as the focal point, highlighting the divine initiative in Jonah's predicament and the duration of his stay within the fish.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word κατέφαγεν to translate לִבְלֹ֖עַ, which means 'to swallow'. This choice suggests a direct action of engulfing, aligning with the narrative of Jonah being completely consumed by the fish.
The translation reflects a literal understanding of the event while also emphasizing the miraculous nature of Jonah's experience.
In plain words — the whole versegenerated
Jonah 1:17 tells us that the LORD appointed a great fish to swallow Jonah, and he spent three days and three nights in the belly of the fish. This event highlights God's control over nature and Jonah's need to fulfill his prophetic mission.
Frequently Asked Questionsgenerated
It signifies God's direct intervention in Jonah's life, ensuring that he would not escape his prophetic duty.
This period symbolizes Jonah's time of reflection and repentance, as well as a foreshadowing of his eventual obedience to God's command.
The fish serves as a means of salvation for Jonah, providing him a second chance to fulfill his mission to Nineveh.
It illustrates that God is in control of all circumstances, using even a fish to accomplish His will and guide Jonah back to his purpose.
Reflection Questionsgenerated
- In what ways have I experienced God's intervention in my own life?
- How can I respond to God's call, even when I feel like running away?
- What does this story teach me about the importance of obedience to God's commands?
- How can I support others who may be struggling to follow their calling?
The early church on this verse — how the Fathers read it
The early church fathers referenced this passage to discuss themes of repentance and resurrection, using Jonah's experience as a typology for Christ's resurrection.
Did Jonah, then, on this account, think that repentance was unnecessary for the pagan Ninevites, when he tried to avoid his duty of preaching? Or was it not, rather,Early Church Fathers on Jonah 1 →
They further object: A dead man recently deceased was raised by the living; but show us that it is possible for a man dead and buried for three days to rise again.Early Church Fathers on Jonah 1 →
"Now the LORD had prepared a great fish to swallow up Jonah." LXX: 'and the Lord ordered a great fish to swallow Jonah'. The Lord commanded death and the underworld to receive the prophet.Early Church Fathers on Jonah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 1:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the Lord had prepared a great fish to swallow up Jonah,.... Not from the creation of the world, as say the Jews (p); for this is to be understood, not of the formation or making of it; but of the
Read John Gill on Jonah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Now the Lord had prepared a great fish to swallow up Jonah.
Read Robert Jamieson on Jonah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow, Heb. And. Prepared; created at first, say some; but what need that, when a mighty overgrown fish of a double age may do this; by God’ s will and appointment it attended the ship, and followed it in the storm, expecting a prey, and ready to receive the prisoner. A great fish; a whale, as we read, ; others say it was a shark, a fish common in those seas. To swallow up; not to chew upon him, but to take him down whole. Jonah was in the belly of the fish, in safe custody, three days and three nights, that he might rightly typify Christ’ s burial in the grave.
Read Matthew Poole on Jonah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 1:17 Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.Ver. 17. Now the Lord had prepared a great fish] A whale, Matthew 12:40, which is a great fish indeed. Pliny tells of one taken that was six hundred feet in length, and three hundred and sixty in breadth; when they swim and show themselves above water, annare insulas putes, saith the same author, you would think them to be so many islands. So many mountains, saith another; who also addeth, that when they grow old they grow to that size and weight, that they stay long in a place. Insomuch as ex collectis et condensatis pulveribus frutices erumpere…
Read John Trapp on Jonah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Now the Lord.—In the Hebrew, Jonah 2 commences with this verse. Had prepared.—The pluperfect is misleading. Render appointed, and comp. Jonah 4:6-8, where the same word is used of the gourd, the worm, and the east wind. The Authorised version renders the word accurately in Job 7:3; Daniel 1:5-10. Previous special preparation is not implied, still less creation for the particular purpose. God employs existing agents to do His bidding. A great fish.—The Hebrew dag is derived from the prolific character of fish, and a great fish might stand for any one of the sea monsters. The notion that it was a whale rests on the LXX. and Matthew 12:40. But êῆ ?ôïò was a term for any large fish, such…
Read Charles John Ellicott on Jonah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Now the Lord had prepared a great fish] דג גדול dag gadol. This could not have been a whale, for the throat of that animal can scarcely admit a man's leg; but it might have been a shark, which abounds in the Mediterranean, and whose mouth and stomach are exceedingly capacious. In several cases they have been known to swallow a man when thrown overboard. See the note on Matthew 12:40, where the whole subject of this verse is considered at large. That days and nights do not, among the Hebrews, signify complete days and nights of twenty-four hours, see Es 4:16, compared with Es 5:1; Judges 14:17-18. Our Lord lay in the grave one natural day, and part of two others; and it is most…
Read AdamClarke on Jonah 1 →CambridgeThe Cambridge Bible for Schools and Colleges17. had prepared] Rather: assigned, or appointed. (LXX. προσέταξε.) The same word and tense are used of the gourd, the worm, and the East wind, ch. Jonah 4:6-8. They do not necessarily imply any previous or special preparation, much less the creation of these various agents for the purpose to which they were put; but merely that they were appointed to it by Him, whom “all things serve.” He sent the fish there to do His bidding. The word is rendered “appointed” in Job 7:3, Daniel 1:5; Daniel 1:10; and “set” in Daniel 1:11. “By God’s immediate direction it was so arranged that the very moment when Jonah was thrown into the waves, the ‘great fish’ was on the spot to receive him; God charged…
Read Cambridge on Jonah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleNow the Lord had (literally “And the Lord”) prepared - Jonah (as appears from his thanksgiving) was not swallowed at once, but sank to the bottom of the sea, God preserving him in life there by
Read Albert Barnes on Jonah 1 →The verse in English, compared — 8 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
Now the LORD had appointed a great fish to swallow Jonah, and Jonah spent three days and three nights in the belly of the fish.
The LORD prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.
Tyndale line
¶ Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.
And Jehovah prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights.
Nowe the Lord had prepared a great fish to swallowe vp Ionah: and Ionah was in the belly of the fish three dayes, and three nightes.
Simplified
And the Lord made ready a great fish to take Jonah into its mouth; and Jonah was inside the fish for three days and three nights.
The Lord sent a huge fish to swallow Jonah. Jonah spent three days and nights in the belly of the fish.
Strictly literal
And Jehovah appointeth a great fish to swallow up Jonah, and Jonah is in the bowels of the fish three days and three nights.
T4T (Translation for Translators), PEV (Plain English Version) are not shown above. They restate the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about those translations, not a fault in them.
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 is consistent across witnesses, including the Septuagint, which supports the narrative of Jonah being swallowed by a great fish. There are no significant variations in the wording that would alter the meaning of the text.
וַיְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִבְלֹ֖עַ אֶת־ יוֹנָ֑ה וַיְהִ֤י יוֹנָה֙ בִּמְעֵ֣י הַדָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃
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 1:17
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)
Hc/Vpw3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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)
HNpt — Noun properHNpt
דָּג (dag) means 'fish' in Hebrew. The word is derived from roots suggesting prolificacy and movement, particularly the squirming motion of a fish's tail. It is often used collectively to refer to fish in general. The term appears in Nehemiah 13:16.
H1709 דָּג fish
1709 dag dawg
or (fully) dag (Nehemiah 13:16) {dawg}; from 1711; a fish
(as prolific); or perhaps rather from 1672 (as timid); but
still better from 1672 (in the sense of squirming, i.e. moving
by the vibratory action of the tail); a fish (often used
collectively):--fish.
see HEBREW for 01711
see HEBREW for 01672
see HEBREW for 01672
דָּג (dag) — Fish (Gate).
fish
דָּג (dag) — fish.
fish
HNcmsa — Noun common · masculine singular absoluteHNcmsa
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
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)
HAamsa — HAamsa
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
swal'-o (deror; strouthos, in Proverbs and Psalms, chelidon, in Isa; Latin Hirundo rustica): A small long-winged bird of exhaustless flight, belonging to the family Hirundinidae. Deror means the bird of freedom, and as the swallow is of tireless wing, it has been settled upon as fitting the requirements of the text. In the passages where `aghur is translated "swallow," there is a mistake, that word referring to the crane. There is also a word, cuc or cic, that means a rushing sound, that is incorrectly translated "swallow," when it should be "swift" (Cypselus apus).
These birds are near relatives and so alike on the wing as to be indistinguishable to any save a close observer. Yet the Hebrews knew and made a difference. The swallow is a trifle larger and different in color. It remains all the year, while in numerous instances the swift migrates and is a regular sign of returning spring.…
Swallow
(1.) Heb. sis (Isa. 38:14; Jer. 8:7), the Arabic for the swift, which “is a regular migrant, returning in myriads every spring, and so suddenly that while one day not a swift can be seen in the country, on the next they have overspread the whole land, and fill the air with their shrill cry.” The swift (cypselus) is ordinarily classed with the swallow, which it resembles in its flight, habits, and migration.
(2.) Heb. deror, i.e., “the bird of freedom” (Ps. 84:3; Prov. 26:2), properly rendered swallow, distinguished for its swiftness of flight, its love of freedom, and the impossibility of retaining it in captivity. In
Heb. deror in (Psalms 84:3; Proverbs 26:2) Heb. ’agur in (Isaiah 38:14; Jeremiah 8:7) but "crane" is more probably the true signification of ’agur [CRANE]). The rendering of the Authorized Version for deror seems correct. The characters ascribed in the passages where the names occur are strictly applicable to the swallow, viz., its swiftness of flight, its meeting in the buildings of the temple, its mournful, garrulous note, and its regular migrations, shared indeed in common with several others. Many species of swallow occur in Palestine. All those common in England are found.
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
יוֹנָה (Yonah) refers to Jonah, a prophet from Gath-hepher, noted for his role in the Book of Jonah. He is the son of Amittai and prophesied during the reign of Jeroboam II. The name means 'dove' and he is mentioned in 2 Kings 14:25. The entries consistently identify him as a significant prophetic figure.
יוֹנָה n.pr.m. prophet; he is also the principal figure of the Book of Jonah
base
H3124 יוֹנָה
3124 Yonah yo-naw'
the same as 3123; Jonah, an Israelite:--Jonah.
see HEBREW for 03123
יוֹנָה (yo.nah) — Jonah.
A prophet living at the time of Divided Monarchy, first mentioned at 2Ki.14.25;
son of: Amittai (H0573)
Also named: Iōnas (Ἰωνᾶς "Jonah" G2495H)
§ Jonah = "dove"
son of Amittai and a native of Gath-hepher; 5th of the minor prophets who prophesied during the reign of Jeroboam II and whom God sent also to prophecy to Nineveh
HNpm — Noun proper masculineHNpm
jo'-na (yonah, "dove"; 'Ionas):
(1) According to 2Ki 14:25, Jonah, the son of Amittai, of Gath-hepher, a prophet and servant of Yahweh, predicted the restoration of the land of Israel to its ancient boundaries through the efforts of Jeroboam II. The prophet lived and labored either in the early part of the reign of Jeroboam (790-750 BC), or during the preceding generation. He may with great probability be placed at 800-780 BC. His early ministry must have made him popular in Israel; for he prophesied of victory and expansion of territory. His native village of Gath-hepher was located in the territory of Zebulun (Jos 19:13).
(2) According to the book bearing his name, Jonah the son of Amittai received a command to preach to Nineveh; but he fled in the opposite direction to escape…
Jonah
A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the “Son of man.”
(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After…
One of the minor prophets, was a native of Gath-hepher, in Zebulun, 2Ki 14:25. Being ordered of God to prophesy against Ninevah, probably in or before the reign of Jeroboam 2, which begun 825 B. C., he endeavored to avoid the command by embarking at Joppa for Tarshish, in order to fly as far as possible in the opposite direction. But being overtaken by a storm, he was thrown overboard at his own request, and miraculously preserved by being swallowed by a large fish. See WHALE. Several Greek and Roman legends seem to have been borrowed from this source. After three days, typical of our Savior’s stay in the tomb, the fish cast Jonah out upon the shore; the word of the Lord a second time directed him to go to Nineveh, and he obeyed. The allusions of the narrative to the vast extent and population of this city, are confirmed by other…
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
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
יוֹנָה (Yonah) refers to Jonah, a prophet from Gath-hepher, noted for his role in the Book of Jonah. He is the son of Amittai and prophesied during the reign of Jeroboam II. The name means 'dove' and he is mentioned in 2 Kings 14:25. The entries consistently identify him as a significant prophetic figure.
יוֹנָה n.pr.m. prophet; he is also the principal figure of the Book of Jonah
base
H3124 יוֹנָה
3124 Yonah yo-naw'
the same as 3123; Jonah, an Israelite:--Jonah.
see HEBREW for 03123
יוֹנָה (yo.nah) — Jonah.
A prophet living at the time of Divided Monarchy, first mentioned at 2Ki.14.25;
son of: Amittai (H0573)
Also named: Iōnas (Ἰωνᾶς "Jonah" G2495H)
§ Jonah = "dove"
son of Amittai and a native of Gath-hepher; 5th of the minor prophets who prophesied during the reign of Jeroboam II and whom God sent also to prophecy to Nineveh
HNpm — Noun proper masculineHNpm
jo'-na (yonah, "dove"; 'Ionas):
(1) According to 2Ki 14:25, Jonah, the son of Amittai, of Gath-hepher, a prophet and servant of Yahweh, predicted the restoration of the land of Israel to its ancient boundaries through the efforts of Jeroboam II. The prophet lived and labored either in the early part of the reign of Jeroboam (790-750 BC), or during the preceding generation. He may with great probability be placed at 800-780 BC. His early ministry must have made him popular in Israel; for he prophesied of victory and expansion of territory. His native village of Gath-hepher was located in the territory of Zebulun (Jos 19:13).
(2) According to the book bearing his name, Jonah the son of Amittai received a command to preach to Nineveh; but he fled in the opposite direction to escape…
Jonah
A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the “Son of man.”
(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After…
One of the minor prophets, was a native of Gath-hepher, in Zebulun, 2Ki 14:25. Being ordered of God to prophesy against Ninevah, probably in or before the reign of Jeroboam 2, which begun 825 B. C., he endeavored to avoid the command by embarking at Joppa for Tarshish, in order to fly as far as possible in the opposite direction. But being overtaken by a storm, he was thrown overboard at his own request, and miraculously preserved by being swallowed by a large fish. See WHALE. Several Greek and Roman legends seem to have been borrowed from this source. After three days, typical of our Savior’s stay in the tomb, the fish cast Jonah out upon the shore; the word of the Lord a second time directed him to go to Nineveh, and he obeyed. The allusions of the narrative to the vast extent and population of this city, are confirmed by other…
מֵעֶה (me`ah) refers to internal organs, particularly the intestines and belly. It is used in plural form and can denote various inward parts, including the womb and the seat of emotions. The term may also imply softness, reflecting a figurative sense of sympathy or emotional distress.
[מֵעֶה] n.m. only pl. internal organs, inward parts (intestines, bowels), belly
base
H4578 מֵעֶה only pl. internal organs, inward parts (intestines, bowels), belly
4578 me`ah may-aw'
from an unused root probably meaning to be soft; used only in
plural the intestines, or (collectively) the abdomen,
figuratively, sympathy; by implication, a vest; by extens. the
stomach, the uterus (or of men, the seat of generation), the
heart (figuratively):--belly, bowels, X heart, womb.
מֵעֶה (me.eh) — belly.
1) internal organs, inward parts, bowels, intestines, belly
1a) inward parts
1b) digestive organs
1c) organs of procreation, womb
1d) place of emotions or distress or love (fig.)
1e) external belly
Aramaic equivalent: me.ah (מְעָא "belly" H4577)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּג (dag) means 'fish' in Hebrew. The word is derived from roots suggesting prolificacy and movement, particularly the squirming motion of a fish's tail. It is often used collectively to refer to fish in general. The term appears in Nehemiah 13:16.
H1709 דָּג fish
1709 dag dawg
or (fully) dag (Nehemiah 13:16) {dawg}; from 1711; a fish
(as prolific); or perhaps rather from 1672 (as timid); but
still better from 1672 (in the sense of squirming, i.e. moving
by the vibratory action of the tail); a fish (often used
collectively):--fish.
see HEBREW for 01711
see HEBREW for 01672
see HEBREW for 01672
דָּג (dag) — Fish (Gate).
fish
דָּג (dag) — fish.
fish
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
(dagh, daghah, da'gh; ichthus, ichthudion, opsarion):
1. Natural History:
Fishes abound in the inland waters of Palestine as well as the Mediterranean. They are often mentioned or indirectly referred to both in the Old Testament and in the New Testament, but it is remarkable that no particular kind is distinguished by name. In Le 11:9-12 and De 14:9 f, "whatsoever hath fins and scales in the waters" is declared clean, while all that "have not fins and scales" are forbidden. This excluded not only reptiles and amphibians, but also, among fishes, siluroids and eels, sharks, rays and lampreys. For our knowledge of the inland fishes of Palestine we are mainly indebted to Tristram, NHB and Fauna and Flora of Palestine; Lortet, Poissons et reptiles du Lac de Tiberiade; and Russegger…
Fish
Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the “house of fish”) on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny…
The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship…
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
HNcbsa — Noun common · both singular absoluteHNcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
HC/Ncbsa — Conjunction · noun common both singular absoluteHC/Ncbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
לַ֫יְלָה (layil) means 'night' and is derived from a root that suggests a twist away from light. It encompasses the literal sense of night as opposed to day, as well as figurative uses related to gloom or adversity. The term appears in contexts like Isaiah 21:11.
לַ֫יְלָה, לַ֫יִל 242 n.m. night
base
H3915 לַ֫יְלָה, לַ֫יִל night
3915 layil lah'-yil
or (Isa. 21:11) leyl {lale}; also laylah {lah'- yel-aw}; from
the same as 3883; properly, a twist (away of the light), i.e.
night; figuratively, adversity:--((mid-))night (season).
see HEBREW for 03883
לַ֫יְלָה (lay.lah) — night.
1) night
1a) night (as opposed to day)
1b) of gloom, protective shadow (fig.)
HNcfpa — Noun common · feminine plural absoluteHNcfpa