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Jonah 3:6 — Word Study

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WLCוַיִּגַּ֤ע הַדָּבָר֙ אֶל־ מֶ֣לֶך נִֽינְוֵ֔ה וַיָּ֙קָם֙ מִכִּסְא֔וֹ וַיַּעֲבֵ֥ר אַדַּרְתּ֖וֹ מֵֽעָלָ֑יו וַיְכַ֣ס שַׂ֔ק וַיֵּ֖שֶׁב עַל־ הָאֵֽפֶר׃

BSAWhen worddâbâr [the tidings, news] reachednâgaʻ the kingmelek [ruler, monarch] of NinevehNîynᵉvêh [the capital city of Assyria] he got upqûwm [arose, stood up] from his thronekiççêʼ [seat of authority] took offʻâbar [laid aside, removed] his royal robeʼaddereth [cloak, garment] covered [himself]kâçâh [wrapped himself] with sackclothsaq [coarse cloth] and satyâshab [dwelt, remained] inʻal ashesʼêpher

Word
Listen & take awayJonah 3
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ha.'E.fer) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jonah 3:6quick helps
In a sentenceThe king of Nineveh responds to God's message by humbling himself and taking drastic actions of repentance.
Who is speakingThe king of Nineveh, a ruler faced with a divine warning.
Where we areIn the narrative of Jonah, where the Ninevites react to God's impending judgment.
The hard wordוַיִּגַּ֤ע
Take awayThe king's actions illustrate a profound shift from authority to humility.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbנָגַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Jonah 3:6

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 Repentance of Ninevehgenerated

5And the Ninevites believed God. They proclaimed a fast and dressed in sackcloth, from the greatest of them to the least.
6When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.
7Then he issued a proclamation in Nineveh: “By the decree of the king and his nobles: Let no man or beast, herd or flock, taste anything at all. They must not eat or drink.
8Furthermore, let both man and beast be covered with sackcloth, and have everyone call out earnestly to God. Let each one turn from his evil ways and from the violence in his hands.

Jonah 3:6 describes how the king of Nineveh reacted when he heard the news of God's warning. His response was immediate and dramatic: he rose from his throne, removed his royal attire, and donned sackcloth, symbolizing his repentance and humility before God. This moment highlights the seriousness of the message delivered and the king's willingness to turn from his ways, setting an example for his people.


Cross References

ReferenceText (BSB)
1Jeremiah 13:18Say to the king and to the queen mother: “Take a lowly seat, for your glorious crowns have fallen from your heads.”
2Psalm 2:10–12Therefore be wise, O kings; be admonished, O judges of the earth.
3James 1:9–10The brother in humble circumstances should exult in his high position.
4James 4:6–10But He gives us more grace. This is why it says: “God opposes the proud, but gives grace to the humble.”
5Esther 4:1–4When Mordecai learned of all that had happened, he tore his clothes, put on sackcloth and ashes, and went out into the middle of the city, wailing loudly and bitterly.

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to


The Key Word וַיִּגַּ֤ע, vai.yi.Ga'generated

The verb נָגַע (naga`) means to touch or reach, indicating a significant moment when the word of God reached the king. It implies not only the physical act of reaching but also the impact of the message on the king's heart and mind.

In this context, the king's recognition of the word signifies a pivotal moment that leads to his actions of repentance. The parsing shows that it is a sequential imperfect verb, indicating an ongoing action that has immediate consequences.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree on the rendering of וַיִּגַּ֤ע as 'reached' or similar terms, emphasizing the moment the message arrived at the king's ears.


Sentence Structuregenerated

The finite verb וַיִּגַּ֤ע governs the entire verse, indicating the action of the word reaching the king. The structure is straightforward, with a series of actions following the initial verb, demonstrating the king's response.

The sentence flows logically from the word reaching the king to his subsequent actions, illustrating a clear cause-and-effect relationship.


Septuagint Backgroundgenerated

The Septuagint translates וַיִּגַּ֤ע as ἤγγισεν, meaning 'approached' or 'drew near.' This choice emphasizes the closeness of the message to the king, highlighting the urgency of the divine warning.

This translation captures the essence of the Hebrew term while also suggesting a deeper relational aspect of the message's arrival.


In plain words — the whole versegenerated

Jonah 3:6 shows how the king of Nineveh responded to God's message. He stood up from his throne, removed his royal robe, put on sackcloth, and sat in ashes. This illustrates his humility and repentance in the face of God's warning.


Frequently Asked Questionsgenerated

What does the king's action of sitting in ashes signify?

Sitting in ashes is a biblical symbol of mourning and repentance, indicating the king's deep sorrow and humility before God.

Why did the king remove his royal robe?

Removing the royal robe signifies the king's willingness to set aside his authority and status in recognition of his need for repentance and humility before God.

How did the people of Nineveh respond to the king's actions?

The people of Nineveh followed the king's example by also proclaiming a fast and dressing in sackcloth, demonstrating collective repentance.

What is the significance of the word reaching the king?

The word reaching the king signifies the moment of divine intervention, prompting a change in the king's heart and actions, which leads to the repentance of the entire city.


Reflection Questionsgenerated

  1. What are some ways I can respond to God's messages in my life?
  2. How can humility play a role in my own acts of repentance?
  3. In what situations have I seen leaders set an example for their people?
  4. How can I encourage others to respond to God's call as the king of Nineveh did?

The early church on this verse — how the Fathers read it

Early church fathers comment on this passage, discussing the king's humility and the nature of repentance as a leader.

JeromeCommentary on Jonah, Chapter 3 c. 347–420
"For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.
Early Church Fathers on Jonah 3 →
Augustine of Hippo 354–430
A king serves God one way as a man, another as a king. He serves him as a man by living according to faith. He serves Him as king by exerting the necessary strength to sanction laws that command goodness and prohibit its opposite.
Early Church Fathers on Jonah 3 →
Augustine of HippoLETTER 185:5.19 354–430
A sovereign serves God one way as a man, another way as a king. He serves him as man by living according to faith. He serves him as king by exerting the necessary strength to sanction laws that command goodness and prohibit its opposite.
Early Church Fathers on Jonah 3 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Jonah 3:6 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

For word came unto the king of Nineveh,.... Who was not Sardanapalus, a very dissolute prince, and abandoned to his lusts; but rather Pul, the same that came against Menahem king of Israel, 2 Kings

Read John Gill on Jonah 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.

Read Robert Jamieson on Jonah 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

This now accounteth for the people’ s proclaiming a fast, , they did it because it was commanded, and they had the king’ s example herein. Word came to the king: whether Jonah did particularly speak to his hearers to send word to the king, or whether the strangeness of the thing might move some or other to report it to the courtiers, and they to the king, is not specified; certain it is that the king had word brought him, and it was considered by him: nor is it said who this king was; Sardanapalus seems too early, Pul-belochus is with more probability thought to be this king. Arose from his throne; came down from his royal seat. Laid his robe from him; put off his rich, gorgeous, and…

Read Matthew Poole on Jonah 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Jonah 3:6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered [him] with sackcloth, and sat in ashes.Ver. 6. For word came unto the king of Nineveh] I can hardly believe that this was Sardanapalus, as some will carry it, but some other better prince, that, Vespasian-like, was patientissimus veri, very tolerant of the truth, one that had those about him that would tell him the truth of things, and he was content to hear it, and submit to it (Quintilian). Like enough it is, that this was but harsh news to him at first hearing; but when he had well considered it, and taken advice upon it, he set upon a reformation. Our chroniclers…

Read John Trapp on Jonah 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) For word came.—Rather, And the matter reached. The Authorised Version treats the royal edict that follows as the same with the proclamation in Jonah 3:5. This is possible, but it is more probable that the writer intended to describe the effect produced on each district of the vast city in succession, and on all grades of people. The piercing cry uttered from street to street, from square to square, reaches at last the king on his throne of state. And he laid . . .—Stripping off the state mantle (the Hebrew word implies amplitude. See 1 Kings 19:13.) It is interesting to find it used of the “Babylonish garment,” found in Achan’s tent. See Joshua 7:21), the monarch assumes a mourning…

Read Charles John Ellicott on Jonah 3 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 6. Word came unto the king] This, some think, was Pul; others, Sardanapalus his son, king of Assyria, who flourished in the reign of Jeroboam the Second: but it seems more probable that the monarch here alluded to was a king of Assyria contemporary with Joash, king of Judah. It was by the decree of the king that the fast was instituted, and became general.

Read AdamClarke on Jonah 3 →
CambridgeThe Cambridge Bible for Schools and Colleges

6. For word came unto] Rather, And the tidings reached, R.V. The introduction of the word “for” for “and” in A.V. is of the nature of a gloss. Our translators appear to have taken the view that Jonah 3:5 states generally the effect of Jonah’s preaching upon the Ninevites, and that Jonah 3:6-9 relate more particularly how the fast mentioned in Jonah 3:5 was brought about. “They proclaimed a fast,” I said, “and it was by a royal edict that they did so, for the report of what was going on was brought to the king, and he too was moved like his people, and both inaugurated in his own person and instituted by his authority a national fast.” The statement in Jonah 3:5, however, is not necessarily…

Read Cambridge on Jonah 3 →
Albert Barnes1798–1870Barnes' Notes on the Bible

For word came - , rather, “And the matter came,” i. e., the “whole account,” as we say. “The word, word,” throughout Holy Scripture, as in so many languages stands for that which is reported of.

Read Albert Barnes on Jonah 3 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.

WEBWorld English Bible2000

The news reached the king of Nineveh, and he arose from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.

MSBMajority Standard Bible2022

When word reached the king of Nineveh, he got up from his throne, took off his royal robe, covered himself with sackcloth, and sat in ashes.

NETBNew English Translation2006

When the news reached the king of Nineveh, he got up from his throne, took off his royal robe, put on sackcloth, and sat on ashes.

Tyndale line

KJVKing James Version1611

For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.

ASVAmerican Standard Version1901

And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.

RVARevised Version, American1894

And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes.

NWBWebster's Bible1833

For word came to the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered himself with sackcloth, and sat in ashes.

GNVGeneva Bible1599

For worde came vnto the King of Nineueh, and he rose from his throne, and he layed his robe from him, and couered him with sackecloth, and sate in ashes.

Strictly literal

DBYDarby Translation1890

And the word reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered himself with sackcloth, and sat in ashes.

YLTYoung's Literal Translation1862

seeing the word doth come unto the king of Nineveh, and he riseth from his throne, and removeth his honourable robe from off him, and spreadeth out sackcloth, and sitteth on the ashes,

LSVLiteral Standard Version2020

seeing the word comes to the king of Nineveh, and he rises from his throne, and removes his honorable robe from off him, and spreads out sackcloth, and sits on the ashes,

ILTInterlinear Literal Translation2000

For when the matter was come unto the king of Nineveh, he arose from his throne, and put off his mantle from him, and covered himself with sackcloth, and sat down on ashes.

ULBUnlocked Literal Bible2017

Soon the news reached the king of Nineveh. He rose up from his throne, took off his robe, covered himself with sackcloth, and sat in ashes.

From the Latin

DRADouay-Rheims (Challoner)1899

And the word came to the king of Ninive; and he rose up out of his throne, and cast away his robe from him, and was clothed with sackcloth, and sat in ashes.

Simplified

FBVFree Bible Version2020

When the news of what was happening reached the king of Nineveh he came down from his throne, took off his robe, put on sackcloth, and sat in ashes.

BBEBible in Basic English1949

And the word came to the king of Nineveh, and he got up from his seat of authority, and took off his robe, and covering himself with haircloth, took his seat in the dust.

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.

וַandclauseverbיִּגַּ֤עit.reachednoun phrase · subjectהַtheדָּבָר֙wordprepositional phrase · prepositionalאֶלtonoun phraseמֶ֣לֶךthe.kingנִֽינְוֵ֔הof.Ninevehוַandclauseverbיָּ֨קָם֙he.aroseprepositional phrase · prepositionalמִfromnoun phraseכִּסְא֔throneוֹhisוַandclauseverbיַּעֲבֵ֥רhe.took.offnoun phrase · objectאַדַּרְתּ֖cloakוֹhisprepositional phrase · prepositionalprepositional phraseמֵֽfromעָלָ֑יonוhimוַandclauseverbיְכַ֣סhe.coveredobjectשַׂ֔קsackclothוַandclauseverbיֵּ֖שֶׁבhe.satprepositional phrase · prepositionalעַלonnoun phraseהָ(the)אֵֽפֶרash[es]

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 their wording, with the Septuagint maintaining the same sense of the Hebrew. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words were supplied by an editor due to damage.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּגַּ֤ע הַדָּבָר֙ אֶל־ מֶ֣לֶך נִֽינְוֵ֔ה וַיָּ֙קָם֙ מִכִּסְא֔וֹ וַיַּעֲבֵ֥ר אַדַּרְתּ֖וֹ מֵֽעָלָ֑יו וַיְכַ֣ס שַׂ֔ק וַיֵּ֖שֶׁב עַל־ הָאֵֽפֶר׃

Septuagintthe Greek the translators chose, word by word
וַיִּגַּ֤עἤγγισενהַדָּבָר֙λόγοςאֶל־πρὸςמֶ֣לֶךβασιλέαנִֽינְוֵ֔הνινευηוַיָּ֙קָם֙ἐχανέστηמִכִּסְא֔וֹαὐτοῦוַיַּעֲבֵ֥רπεριείλατοאַדַּרְתּ֖וֹαὐτοῦוַיְכַ֣סπεριεβάλετοשַׂ֔קσάκκονוַיֵּ֖שֶׁבἐκάθισενעַל־ἐπὶהָאֵֽפֶר׃σποδοῦ

14 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.

Dead Sea Scrolls — Mur88a copy a thousand years older than the Leningrad Codex

[ויגע] הדבר אל מלך נינוה ויקם מכסא׳ו ויעבר אדרת׳ו מעלי׳ו ויכס שק [וישב] על האפר

13 words on the leather — 2 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.

Jonah 3:6נָגַעand it reacand it reachedנָגַעדָּבָרthe wordthe wordדָּבָראֶלtotoאֶלמֶ֫לֶךְ[the] king [the] king ofמֶ֫לֶךְנִינְוֵהNinevehNinevehנִינְוֵהלֵבand he arosand he aroseלֵבכִּסֵּאfrom thronefrom throne hisכִּסֵּאעָבַרand he tookand he took offעָבַראַדֶּ֫רֶתcloak hiscloak hisאַדֶּ֫רֶתעַלfrom on himfrom on himעַלכָּסָהand he coveand he coveredכָּסָהשַׂקsackclothsackclothשַׂקיָשַׁבand he satand he satיָשַׁבעַלononעַלאֵ֫פֶרash[es]ash[es]אֵ֫פֶרדָבַרto speak: to speak: speakדָבַרמָלַךְto reignto reignמָלַךְכָּסָהto coverto coverכָּסָהעַלheightheightעַלשָׁקַקto rushto rushשָׁקַקאַדִּירgreatgreatאַדִּיראֶ֫דֶרroberobeאֶ֫דֶרכָּשָׂהbe satedbe satedכָּשָׂהאַשּׁוּרAsshurAsshurאַשּׁוּרכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאטָמֵאuncleanuncleanטָמֵאנְבֵלָהcarcasscarcassנְבֵלָהיֶ֫תֶרremainderremainderיֶ֫תֶרסֵ֫פֶרscroll: doscroll: documenסֵ֫פֶרפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הנְבוּכַדְרֶאצַּרNebuchadneNebuchadnezzarנְבוּכַדְרֶאצַּר
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Jonah 3:6

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.

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
וַיִּגַּ֤עvai.yi.Ga' and it reached H5060 Verb · Qal · sequential imperfect third person masculine singular
150× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to touch or reach something, and can also mean to strike or defeat someone. It is used in Exodus to describe God's power and in Psalms to describe human emotions. The word has various translations, including beat, bring, and plague.
Tyndale gloss
to touch
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָגַע 150 vb. touch, reach, strike

Qal

touch

of י׳ touching earth, mountains, etc.

nearly = strike, pass. stricken

touch = harm

reach, extend to

Niph. be stricken, defeated (in battle), i.e. feign to be so

Pi. strike (with leprosy, 2 acc.)

Pu. be stricken by diseases

Hiph. cause to touch; reach, approach, arrive

base

Brown-Driver-Briggs glosses

H5060 נָגַע touch, reach, strike .. . touch

. of י׳ touching earth, mountains, etc.

. nearly = strike, pass. stricken

. touch = harm

. reach, extend to

. be stricken, defeated (in battle), i.e. feign to be so

. strike (with leprosy, 2 acc.)

. be stricken by diseases

. cause to touch; reach, approach, arrive

Strong's Hebrew Dictionary

5060 naga` naw-gah'

a primitive root; properly, to touch, i.e. lay the hand upon

(for any purpose; euphem., to lie with a woman); by

implication, to reach (figuratively, to arrive, acquire);

violently, to strike (punish, defeat, destroy, etc.):--beat,

(X be able to) bring (down), cast, come (nigh), draw near

(nigh), get up, happen, join, near, plague, reach (up), smite,

strike, touch.

Translators Brief Hebrew Lexicon

נָגַע (na.ga) — to touch.

1) to touch, reach, strike

1a) (Qal)

1a1) to touch

1a2) to strike

1a3) to reach, extend to

1a4) to be stricken

1a4a) stricken (participle)

1b) (Niphal) to be stricken, be defeated

1c) (Piel) to strike

1d) (Pual) to be stricken (by disease)

1e) (Hiphil) to cause to touch, reach, approach, arrive

1e1) to cause to touch, apply

1e2) to reach, extend, attain, arrive, come

1e3) to approach (of time)

1e4) to befall (of fate)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
הַדָּבָר֙ha.da.Var the word H1697 Particle · noun common masculine singular absolute
1,442× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Amplified meaning
the tidings, news
Tyndale gloss
Chronicles
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

דָּבָר 1439 n.m. speech, word

sg. speech, discourse, saying, word, as the sum of that which is spoken

sg. saying, utterance, sentence, as a section of a discourse

sg. a word, words

sg. matter, affair, thing about which one speaks

base

Brown-Driver-Briggs glosses

H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken

. sg. saying, utterance, sentence, as a section of a discourse

. sg. a word, words

. sg. matter, affair, thing about which one speaks

Strong's Hebrew Dictionary

1697 dabar daw-baw'

from 1696; a word; by implication, a matter (as spoken of) or

thing; adverbially, a cause:--act, advice, affair, answer, X

any such (thing), because of, book, business, care, case,

cause, certain rate, + chronicles, commandment, X

commune(-ication), + concern(-ing), + confer, counsel, +

dearth, decree, deed, X disease, due, duty, effect, +

eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,

+ iniquity, + judgment, language, + lying, manner, matter,

message, (no) thing, oracle, X ought, X parts, + pertaining, +

please, portion, + power, promise, provision, purpose,

question, rate, reason, report, request, X (as hast) said,

sake, saying, sentence, + sign, + so, some (uncleanness),

somewhat to say, + song, speech, X spoken, talk, task, + that,

X there done, thing (concerning), thought, + thus, tidings,

what(-soever), + wherewith, which, word, work.

see HEBREW for 01696

Translators Brief Hebrew Lexicon

דָּבָר (da.var) — word.

: word/speech/command

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: speaking.

: speaking

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: thing.

: thing/matter

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: promised.

: promised/duty

1) speech, word, speaking, thing

1a) speech

1b) saying, utterance

1c) word, words

1d) business, occupation, acts, matter, case, something, manner (by extension)

דָּבָר (da.var) — word: deed.

: deed

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:

(1) We have the word of Yahweh (or God; see below)

(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);

(b) as spoken forth by the prophet (Ex 4:30; 34:1; 2Ki 7:1;

One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.

To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…

Nave's Topical Bible

→ A title of Jesus Joh 1:1,14; 1Jo 5:7; Re 19:13

→ See JESUS, NAMES OF

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HR — Preposition
HR
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
מֶ֣לֶךMe.lekh [the] king of H4428 Noun common · masculine singular construct
2,526× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Amplified meaning
ruler, monarch
Tyndale gloss
King's
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.

Brown-Driver-Briggs Hebrew Lexicon (full)

מֶ֫לֶךְ 2513 n.m. king

base

Brown-Driver-Briggs glosses

H4428 מֶ֫לֶךְ king

Strong's Hebrew Dictionary

4428 melek meh'-lek

from 4427; a king:--king, royal.

see HEBREW for 04427

Translators Brief Hebrew Lexicon

מֶ֫לֶךְ (me.lekh) — king.

1) king

Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)

הַמֶּלֶךְ (me.lekh) — `the king`.

'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;

father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";

מֶ֫לֶךְ (me.lekh) — King's.

King's (Highway) (Num.20.17)

מֶ֫לֶךְ (me.lekh) — King's.

Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)

מֶ֫לֶךְ (me.lekh) — Milcom.

Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)

מֶ֫לֶךְ (me.lekh) — King's.

King's (Valley) (Gen.14.17)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
נִֽינְוֵ֔הnin.Veh Nineveh H5210 Noun proper
17× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Nineveh was the capital city of Assyria, an ancient kingdom located near the Tigris river. The city is mentioned in the Bible as a major urban center, particularly in the book of Jonah.
Amplified meaning
the capital city of Assyria
Tyndale gloss
Nineveh
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

נִינְוֵה n.pr.loc. Nineveh, capital of Assyria

base

Brown-Driver-Briggs glosses

H5210 נִינְוֵה Nineveh, capital of Assyria

Strong's Hebrew Dictionary

5210 Niynveh nee-nev-ay'

of foreign origin; Nineveh, the capital of

Assyria:--Nineveh.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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:

Easton's Bible Dictionary

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.…

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
וַיָּ֙קָם֙vai.Ya.kom and he arose H6965 Verb · Qal · sequential imperfect third person masculine singular
628× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Qum means to rise or stand up, used in various contexts like rising to power or standing firm, as seen in Jeremiah and Ezra.
Amplified meaning
arose, stood up
Tyndale gloss
(Leb)-kamai
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.

Brown-Driver-Briggs Hebrew Lexicon (full)

לֵב קָמָי prob. late Atbash Je 51:1.

ref

קוּם 628 vb. arise, stand up, stand

Qal 460

arise

arise, in hostile sense (oft. with idea of suddenness)

arise, abs., = become powerful

arise = come on the scene, appear, of leader, prophet

arise for, i.e. to become

arise for action

arise (out of inaction), introducing some specific deed

esp. arise = start, make a move, to go somewhere

stand

Pi.

fulfil

confirm, ratify

confirm, establish

impose, an obligation

Pō‛l. raise up

Hithpō‛l. raise oneself, = rise up

Hiph.

146cause to arise, raise

raise, set up, stones

erect, build

fig, of setting up law

raise up = bring on the scene

raise up = rouse, stir up

instigate, build

fig, of setting up law

raise up = constitute

cause to stand

Hoph. be raised up

base

Brown-Driver-Briggs glosses

H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise

. arise, in hostile sense (oft. with idea of suddenness)

. arise, abs., = become powerful

. arise = come on the scene, appear, of leader, prophet

. arise for, i.e. to become

. . arise for action

. arise (out of inaction), introducing some specific deed

. esp. arise = start, make a move, to go somewhere

. stand

. . fulfil

. . confirm, ratify

. confirm, establish

. impose, an obligation

. raise up

. raise oneself, = rise up

. . cause to arise, raise

. . raise, set up, stones

. erect, build

. fig, of setting up law

. raise up = bring on the scene

. . raise up = rouse, stir up

. instigate, build

. fig, of setting up law

. raise up = constitute

. cause to stand

. be raised up

Strong's Hebrew Dictionary

6965 quwm koom

a primitive root; to rise (in various applications, literal,

figurative, intensive and causative):--abide, accomplish, X

be clearer, confirm, continue, decree, X be dim, endure, X

enemy, enjoin, get up, make good, help, hold, (help to) lift

up (again), make, X but newly, ordain, perform, pitch, raise

(up), rear (up), remain, (a-)rise (up) (again, against), rouse

up, set (up), (e-)stablish, (make to) stand (up), stir up,

strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -

rising).

Translators Brief Hebrew Lexicon

קָמָי (qa.may) — (Leb)-kamai.

Combined with lev (לֵב "Leb" H3820B)

§ -Kamai = "my adversary"

Leb-kamai, i.e., people of Gambulai

קוּם (qum) — to arise: rise.

: rise/get_going

1) to rise, arise, stand, rise up, stand up

1a) (Qal)

1a1) to arise

1a2) to arise (hostile sense)

1a3) to arise, become powerful

1a4) to arise, come on the scene

1a5) to stand

1a5a) to maintain oneself

1a5b) to be established, be confirmed

1a5c) to stand, endure

1a5d) to be fixed

1a5e) to be valid

1a5f) to be proven

1a5g) to be fulfilled

1a5h) to persist

1a5i) to be set, be fixed

1b) (Piel)

1b1) to fulfil

1b2) to confirm, ratify, establish, impose

1c) (Polel) to raise up

1d) (Hithpael) to raise oneself, rise up

1e) (Hiphil)

1e1) to cause to arise, raise

1e2) to raise, set up, erect, build

1e3) to raise up, bring on the scene

1e4) to raise up, rouse, stir up, investigate

1e5) to raise up, constitute

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
מִכִּסְא֔וֹmi.kis.'O from throne his H3678 Preposition · noun common masculine singular construct · suffix
135× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a throne, symbolizing a seat of power or authority, often canopied or covered. It is used to describe the throne of God or a king, representing royal dignity and power.
Amplified meaning
seat of authority
Tyndale gloss
throne
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne

base

Brown-Driver-Briggs glosses

H3678 כִּסֵּא, כִּסֵּה seat of honour, throne

Strong's Hebrew Dictionary

3678 kicce' kis-say'

or kicceh {kis-say'}; from 3680; properly, covered, i.e. a

throne (as canopied):--seat, stool, throne.

see HEBREW for 03680

Translators Brief Hebrew Lexicon

כִּסֵּא (kis.se) — throne.

1) seat (of honour), throne, seat, stool

1a) seat (of honour), throne

1b) royal dignity, authority, power (fig.)

כִּסֵּא (kis.se) — (Hall of) the Throne.

Combined with u.lam (אוּלָם "Hall" H0197I)

This name means throne, seat

כִּסֵּא (kis.se) — throne: seat.

1) seat (of honour), throne, seat, stool

1a) seat (of honour), throne

1b) royal dignity, authority, power (fig.)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
וַיַּעֲבֵ֥רvai.ya.'a.Ver and he took off H5674 Verb · Hiphil · sequential imperfect third person masculine singular
556× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb can mean to cross over or transition from one thing to another, and is sometimes used to describe being arrogant or crossing a boundary.
Amplified meaning
laid aside, removed
Tyndale gloss
to pass
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָבַר 648 vb. pass over, through, by, pass on

Qal

pass over

Pass beyond

Pass through, traverse

pass along by

pass by

sweep by, of scourge

be past, over, of time

pass along (from hand to hand)

Pass on, go on

Pass away

Niph. Impf. a stream which cannot be forded

Pi.

his bull impregnateth

cause one to cross river

cause something to pass over

make over to

devote children to (לְ) heathen god

pass along (from hand to hand)

cause to pass through

let pass through

cause to pass by

let pass by

cause arrow to pass beyond

cause to pass under rod, for counting

cause to pass away, take away

Hiph.

cause to pass over, bring over

he made to pass across with chains of gold

base

[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself

base

Brown-Driver-Briggs glosses

H5674a עָבַר pass over, through, by, pass on .. pass over

. Pass beyond

. Pass through, traverse

. . pass along by

. pass by

. sweep by, of scourge

. be past, over, of time

. pass along (from hand to hand)

. Pass on, go on

. Pass away

. Impf. a stream which cannot be forded

. . his bull impregnateth . cause one to cross river

. cause something to pass over

. make over to

. devote children to (לְ) heathen god

. pass along (from hand to hand)

. . cause to pass through

. let pass through

. . cause to pass by

. let pass by

. cause arrow to pass beyond

. cause to pass under rod, for counting

. cause to pass away, take away

. . cause to pass over, bring over

. he made to pass across with chains of gold

H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself

Strong's Hebrew Dictionary

5674 `abar aw-bar'

a primitive root; to cross over; used very widely of any

transition (literal or figurative; transitive, intransitive,

intensive, causative); specifically, to cover (in

copulation):--alienate, alter, X at all, beyond, bring (over,

through), carry over, (over-)come (on, over), conduct (over),

convey over, current, deliver, do away, enter, escape, fail,

gender, get over, (make) go (away, beyond, by, forth, his way,

in, on, over, through), have away (more), lay, meddle,

overrun, make partition, (cause to, give, make to, over)

pass(-age, along, away, beyond, by, -enger, on, out, over,

through), (cause to, make) + proclaim(-amation), perish,

provoke to anger, put away, rage, + raiser of taxes, remove,

send over, set apart, + shave, cause to (make) sound, X

speedily, X sweet smelling, take (away), (make to)

transgress(-or), translate, turn away, (way-)faring man, be

wrath.

Translators Brief Hebrew Lexicon

עָבַר (a.var) — to pass.

1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress

1a) (Qal)

1a1) to pass over, cross, cross over, pass over, march over, overflow, go over

1a2) to pass beyond

1a3) to pass through, traverse

1a3a) passers-through (participle)

1a3b) to pass through (the parts of victim in covenant)

1a4) to pass along, pass by, overtake and pass, sweep by

1a4a) passer-by (participle)

1a4b) to be past, be over

1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance

1a6) to pass away

1a6a) to emigrate, leave (one's territory)

1a6b) to vanish

1a6c) to perish, cease to exist

1a6d) to become invalid, become obsolete (of law, decree)

1a6e) to be alienated, pass into other hands

1b) (Niphal) to be crossed

1c) (Piel) to impregnate, cause to cross

1d) (Hiphil)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singular
Hc/Vhw3ms
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
אַדַּרְתּ֖וֹ'a.dar.To cloak his H155 Noun common feminine singular construct · suffix
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for glory or a cloak, often referring to a prophet's garment, as seen in the clothing of Elijah and Elisha in 1 and 2 Kings.
Amplified meaning
cloak, garment
Tyndale gloss
clothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַדֶּ֫רֶת (addereth) refers to a wide garment or cloak, often associated with glory and magnificence. It can denote both a physical item of clothing, such as a mantle or robe, and a metaphorical sense of splendor. The term is feminine and relates to concepts of grandeur, as seen in contexts like the attire of prophets.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַדֶּ֫רֶת n.f. glory, cloak

glory, magnificence

cloak, mantle (wide garment)

base

Brown-Driver-Briggs glosses

H155 אַדֶּ֫רֶת glory, cloak . glory, magnificence

. cloak, mantle (wide garment)

Strong's Hebrew Dictionary

155 'addereth ad-deh'-reth

feminine of 117; something ample (as a large vine, a wide

dress); also the same as 145:--garment, glory, goodly,

mantle, robe.

see HEBREW for 0117

see HEBREW for 0145

Translators Brief Hebrew Lexicon

אַדֶּ֫רֶת (ad.de.ret) — clothing.

1) glory, cloak

1a) glory, splendour, magnificence (of a vine, shepherds)

1b) mantle, cloak made of fur or fine material

1b1) prophet's garment

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

The company it keepswords that stand beside it more often than chance
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
מֵֽעָלָ֑יוme.'a.Lav from on him H5921 Preposition · preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition · preposition · suffix
HR/Rd/Sp3ms
The company it keepswords that stand beside it more often than chance
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
וַיְכַ֣סvay.Khas and he covered H3680 Verb · Piel · sequential imperfect third person masculine singular
152× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To cover something means to fill up hollows or hide something from view, as seen in many biblical stories. This verb is used in various forms throughout the Bible, such as to cover oneself with clothing or to conceal something for protection. It can also mean to overwhelm or spread over something.
Amplified meaning
wrapped himself
Tyndale gloss
to cover
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[כָּסָה] vb. cover

Qal

conceal

pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)

Niph. covered

Pi.

cover, clothe

cover, conceal blood

cover (with covering of protection)

cover, spread over

cover, overwhelm

cover over

Pual.

be covered

be clothed

Hithp. cover, clothe oneself

base

Brown-Driver-Briggs glosses

H3680 כָּסָה cover .. conceal

. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)

. covered

. . cover, clothe

. cover, conceal blood

. cover (with covering of protection)

. cover, spread over

. cover, overwhelm

. cover over

. . be covered

. be clothed

. cover, clothe oneself

Strong's Hebrew Dictionary

3680 kacah kaw-saw'

a primitive root; properly, to plump, i.e. fill up hollows;

by implication, to cover (for clothing or secrecy):--clad

self, close, clothe, conceal, cover (self), (flee to) hide,

overwhelm. Compare 3780.

see HEBREW for 03780

Translators Brief Hebrew Lexicon

כָּסָה (ka.sah) — to cover.

1) to cover, conceal, hide

1a) (Qal) conceal, covered (participle)

1b) (Niphal) to be covered

1c) (Piel)

1c1) to cover, clothe

1c2) to cover, conceal

1c3) to cover (for protection)

1c4) to cover over, spread over

1c5) to cover, overwhelm

1d) (Pual)

1d1) to be covered

1d2) to be clothed

1e) (Hithpael) to cover oneself, clothe oneself

Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singular
Hc/Vpw3ms
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
שַׂ֔קSak sackcloth H8242 Noun common · masculine singular absolute
49× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This term refers to a coarse cloth or sack used for mourning or carrying grain. People wore sackcloth to show humility or grief, like in the book of Esther. It symbolized repentance and sorrow.
Amplified meaning
coarse cloth
Tyndale gloss
sackcloth
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שַׂק (saq) refers to a type of coarse cloth or sacking, often associated with mourning. It can denote both a sack used for carrying grain and sackcloth worn in times of grief or humiliation. The term is derived from a root meaning to allow liquid to pass through, indicating its mesh-like quality.

Brown-Driver-Briggs Hebrew Lexicon (full)

שַׂק n.m. sack, sackcloth

base

Brown-Driver-Briggs glosses

H8242 שַׂק sack, sackcloth

Strong's Hebrew Dictionary

8242 saq sak

from 8264; properly, a mesh (as allowing a liquid to run

through), i.e. coarse loose cloth or sacking (used in mourning

and for bagging); hence, a bag (for grain,

etc.):--sack(-cloth, -clothes).

see HEBREW for 08264

Translators Brief Hebrew Lexicon

שַׂק (saq) — sackcloth.

1) mesh, sackcloth, sack, sacking

1a) sack (for grain)

1b) sackcloth

1b1) worn in mourning or humiliation

1b2) same material spread out to lie on

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sak'-kloth.

See BURIAL.

Easton's Bible Dictionary

Sackcloth

Cloth made of black goats’ hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).

Smith's Bible Dictionary

cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)

Nave's Topical Bible

→ A symbol of mourning 1Ki 20:31,32; Job 16:15; Isa 15:3; Jer 4:8; 6:26; 49:3; La 2:10; Eze 7:18; Da 9:3; Joe 1:8

→ Worn by Jacob when it was reported to him that Joseph had been devoured by wild animals Ge 37:34

→ Animals covered with, at a time of national mourning Jon 3:8

→ See MOURNING

and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
וַיֵּ֖שֶׁבvai.Ye.shev and he sat H3427 Verb · Qal · sequential imperfect third person masculine singular
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Amplified meaning
dwelt, remained
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
עַל־'al- on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

Smith's Bible Dictionary

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
and it reached the word to [the] king of Nineveh and he arose from throne his and he took off cloak his from on him and he covered sackcloth and he sat on ash[es]
הָאֵֽפֶר׃ha.'E.fer ash[es] H665 Particle · noun common masculine singular absolute
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to ashes, often symbolizing worthlessness or something worthless. It is used to describe something that has been destroyed or reduced to nothing.
Tyndale gloss
ashes
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֵ֫פֶר (*epher*) means 'ashes' and is derived from an unused root meaning to bestrew. It primarily refers to ashes, but can also imply worthlessness in a figurative sense. The entries suggest a connection to the light and flying nature of ashes.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵ֫פֶר n.[m.] ashes (as light, flying?)

base

Brown-Driver-Briggs glosses

H665 אֵ֫פֶר ashes (as light, flying?)

Strong's Hebrew Dictionary

665 'epher ay'-fer

from an unused root meaning to bestrew; ashes:--ashes.

Translators Brief Hebrew Lexicon

אֵ֫פֶר (e.pher) — ashes.

1) ashes

2) (CLBL) worthlessness (fig.)

Morphologythe parsing behind the code
Berean parsing
Art | N-ms — Particle · noun common masculine singular absolute
HTd/Ncmsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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