Nahum 3:1 — Word Study
WLCה֖וֹי עִ֣יר דָּמִ֑ים כֻּלָּ֗הּ כַּ֤חַשׁ פֶּ֙רֶק֙ מְלֵאָ֔ה לֹ֥א יָמִ֖ישׁ טָֽרֶף׃
BSAwoe!hôwy [a cry of sorrow, a lament] excitementʻîyr blooddâm [the liquid that flows through the body] allkôl liekachash plunderpereq [robbery, violent takeover, spoils of war] fruitmᵉlêʼâh notlôʼ to removemûwsh▸ preyṭereph [victims, spoils, that which is torn apart]
| Greek | English | Parsing |
|---|---|---|
| ה֖וֹי | woe to! | Particle |
| עִ֣יר | [the] city of | Noun common, feminine singular construct |
| דָּמִ֑ים | blood | Noun common, masculine plural absolute |
| כֻּלָּ֗הּ | all of it | Noun common masculine singular construct, suffix |
| כַּ֤חַשׁ | lying | Noun common, masculine singular absolute |
| פֶּ֙רֶק֙ | plunder | Noun common, masculine singular absolute |
| מְלֵאָ֔ה | [is] full | |
| לֹ֥א | not | Particle |
| יָמִ֖ישׁ | it will depart | Verb, Qal, imperfect third person masculine singular |
| טָֽרֶף׃ | prey | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to the city of blood, full of lies, full of plunder, never without prey. |
| KJV | Woe to the bloody city! it is all full of lies and robbery; the prey departeth not; |
| ASV | Woe to the bloody city! it is all full of lies and rapine; the prey departeth not. |
| YLT | Woe [to] the city of blood, She is all with lies — burglary — full, Prey doth not depart. |
| WEB | Woe to the bloody city! It is all full of lies and robbery—no end to the prey. |
| BBE | A curse is on the town of blood; it is full of deceit and violent acts; and there is no end to the taking of life. |
Where they part company is in the interpretation of כַּ֤חַשׁ — see How Translations Differ.
The sentence is structured around a main clause with descriptive phrases that elaborate on the city’s characteristics, emphasizing its sinful nature.
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Nahum 3:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Ninevehgenerated
Nahum 3:1 expresses a cry of sorrow directed at Nineveh, the capital of Assyria, known for its violence and deceit. This verse sets the tone for Nahum's prophetic message, which details the city's impending judgment due to its many offenses, including bloodshed and treachery. The surrounding verses amplify this theme, showcasing the chaos and destruction that accompany the city's actions.
The Key Word — הוֹי, Hogenerated
The word הוֹי (hoy) is an interjection expressing strong emotions, particularly sorrow or lament. It is often used in contexts of mourning or warning, indicating a serious tone in the message being delivered.
In this verse, it serves as a powerful introduction to the condemnation of Nineveh, highlighting the gravity of the situation and the prophet's deep concern for the city.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יָמִ֖ישׁ (it will depart) governs the entire verse, with multiple clauses describing the characteristics of the city. The structure emphasizes the city’s attributes through a series of noun phrases and predicates, creating a vivid picture of its moral decay.
The arrangement of the clauses highlights the city’s state of being full of blood, lies, and plunder, culminating in the stark declaration of never being without prey, which underlines the severity of its actions.
Septuagint Backgroundgenerated
The Septuagint translates הוֹי as ὦ (ō), which conveys a similar emotional weight of lamentation. This choice reflects the translators' intent to maintain the original's tone of sorrow.
The Greek word for דָּמִ֑ים is αἱμάτων (haimaton), indicating blood, which retains the original's emphasis on violence and the consequences of the city's actions.
In plain words — the whole versegenerated
Nahum 3:1 declares a woe to Nineveh, calling it a city of blood, filled with lies and plunder, and always having prey. This verse introduces the prophet's message of judgment against the city for its violent and deceitful actions.
Frequently Asked Questionsgenerated
'Woe' expresses deep sorrow and a warning of impending judgment, indicating the seriousness of Nineveh's sins.
This description highlights the city's history of violence and bloodshed, particularly against its enemies.
It suggests that deceit and falsehood are pervasive in Nineveh, contributing to its moral corruption.
The term 'prey' indicates that the city is constantly victimizing others, reinforcing its reputation for brutality.
Reflection Questionsgenerated
- What are some examples of violence and deceit in our world today, and how can we respond to them?
- How can we ensure that we are not contributing to a culture of lies in our own lives?
- In what ways can we seek justice for those who are victimized in society?
- How does understanding the context of Nineveh's judgment affect our view of God's justice?
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
Woe to the city of blood, full of lies, full of plunder, never without prey.
Woe to the bloody city! It is all full of lies and robbery—no end to the prey.
Woe to the city of blood, full of lies, full of plunder, never without prey.
Woe to the city guilty of bloodshed! She is full of lies; she is filled with plunder; she has hoarded her spoil!
Tyndale line
Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;
Woe to the bloody city! it is all full of lies and rapine; the prey departeth not.
Woe to the bloody city! it is all full of lies and rapine; the prey departeth not.
Woe to the bloody city! it is all full of lies and robberies; the prey departeth not;
O bloody citie, it is all full of lyes, and robberie: the pray departeth not:
Strictly literal
Woe to the bloody city! It is all full of lies [and] violence; the prey departeth not.
Woe [to] the city of blood, She is all with lies — burglary — full, Prey doth not depart.
Woe [to] the city of blood, || She is all full with lies [and] burglary, || Prey does not depart.
Woe to the city of blood! it is all full of lies and robbery; never ceaseth the preying;
Woe to the city full of blood! It is all full of lies and stolen property; victims are always in her.
From the Latin
Woe to thee, O city of blood, all full of lies and violence: rapine shall not depart from thee.
Simplified
What a disaster is coming upon this murderous city with all its treachery! It is full of wealth it has robbed, and always has plenty of victims.
A curse is on the town of blood; it is full of deceit and violent acts; and there is no end to the taking of life.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Nahum 3:1, with no significant variations noted in the Dead Sea Scrolls, though some words were partly restored.
ה֖וֹי עִ֣יר דָּמִ֑ים כֻּלָּ֗הּ כַּ֤חַשׁ פֶּ֙רֶק֙ מְלֵאָ֔ה לֹ֥א יָמִ֖ישׁ טָֽרֶף׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[הוי] [עיר] [דמים] [כל׳ה] [כחש] פרק מלאה [לוא] [ימיש] [טרף]
nothing on the leather here — 2 partly restored, 8 supplied entire by an editor.
הוי עיר דמים כל׳ה כחש פרק מלאה לא ימיש טרף
4 words on the leather — 6 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nahum 3:1
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.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fs — Noun common · feminine singular constructHNcfsc
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
כַּ֫חַשׁ (kachash) refers to both lying or deception and physical leanness or emaciation, suggesting a failure of flesh. The word is derived from a root that emphasizes the idea of failure. It encompasses both literal and figurative meanings, with no significant disagreement among lexicons.
כַּ֫חַשׁ n.m. 1. lying. 2. leanness
base
H3585 כַּ֫חַשׁ
3585 kachash kakh'-ash
from 3584; literally, a failure of flesh, i.e. emaciation;
figuratively, hypocrisy:--leanness, lies, lying.
see HEBREW for 03584
כַּ֫חַשׁ (ka.chash) — lie.
1) lying, deception
2) leanness, failure
N-ms — Noun common · masculine singular absoluteHNcmsa
li'-ing.
See LIE.
- Forbidden
- Hateful to God
- An abomination to God
- A hindrance to prayer
Isa 59:2,3
- The devil, the father of
פֶּ֫רֶק (pereq) refers to a parting of ways or a fork in roads, as well as plunder or robbery. It is derived from a root meaning to snatch away. The term encompasses both physical crossroads and the act of taking by force.
פֶּ֫רֶק n.[m.]
parting of ways
plunder (as snatched away)
base
H6563 פֶּ֫רֶק
6563 pereq peh'-rek
from 6561; rapine; also a fork (in roads):--crossway,
robbery.
see HEBREW for 06561
פֶּ֫רֶק (pe.req) — plunder.
parting of ways, breaking in upon, plunder, crossroad
N-ms — Noun common · masculine singular absoluteHNcmsa
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
HAafsa — HAafsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מוּשׁ (muwsh) is a Hebrew verb meaning to depart or remove, primarily used for inanimate objects. It can denote both literal and figurative withdrawal, appearing in forms such as Qal (to depart) and Hiphil (to remove). The entries suggest a focus on the act of removal or cessation, but do not specify particular verses.
[מוּשׁ, מִישׁ] vb. depart, remove
Qal;—depart, mostly of inanimate things (= be removed)
Hiph.; remove, take away
base
H4185 מוּשׁ, מִישׁ depart, remove .—depart, mostly of inanimate things (= be removed)
.; remove, take away
4185 muwsh moosh
a primitive root (perhaps rather the same as 4184 through the
idea of receding by contact); to withdraw (both literally and
figuratively, whether intransitive or transitive):--cease,
depart, go back, remove, take away.
see HEBREW for 04184
מוּשׁ (mush) — to remove.
1) to depart, remove
1a) (Qal)
1a1) to depart
1a2) to remove
1a3) to be removed (of inanimate objects)
1b) (Hiphil) to remove, depart
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
טֶ֫רֶף (teref) refers to something that is torn, such as prey or food, and can also mean a leaf. It is derived from a root that conveys the idea of fragments. The entries consistently highlight its meanings related to prey and food, with no significant disagreement among the lexicons.
טֶ֫רֶף n.m. prey, food; leaf
base
H2964 טֶ֫רֶף prey, food; leaf
2964 tereph teh'-ref
from 2963; something torn, i.e. a fragment, e.g. a fresh
leaf, prey, food:--leaf, meat, prey, spoil.
see HEBREW for 02963
טֶ֫רֶף (te.reph) — prey.
1) prey, food, leaf
1a) prey
1b) food
1c) leaf
N-ms — Noun common · masculine singular absoluteHNcmsa
pra (baz, Tereph, shalal): "Prey" is frequent in the Old Testament, chiefly as the translation of baz, "spoil," "plunder" (Nu 14:3,11; De 1:39; Isa 10:6, etc.); of Tereph, "prey of wild beasts," "torn thing" (Ge 49:9; Nu 23:24; Job 4:11, etc.); of malqoah, "a taking" (Nu 31:11, etc.; Isa 49:24,25); of shalal, "spoil" or "booty" (Jud 5:30 twice; Jud…
