2 Samuel 13:16 — Word Study
WLCוַתֹּ֣אמֶר ל֗וֹ אַל־ אוֹדֹ֞ת הָרָעָ֤ה הַגְּדוֹלָה֙ הַזֹּ֔את מֵאַחֶ֛רֶת אֲשֶׁר־ עָשִׂ֥יתָ עִמִּ֖י לְשַׁלְּחֵ֑נִי וְלֹ֥א אָבָ֖ה לִשְׁמֹ֥עַֽ לָֽהּ׃
BSANoʼal she repliedʼâmar▸ sending me awayshâlach [in disgrace, to put me forth] [is worse] thanʼachêr thiszôʼth greatgâdôwl [moral or natural] wrongraʻ [evil, adversity] you have already doneʻâsâh■ to meʻim [with me, unto me] But he refusedlôʼ [would not, was not willing] to listenshâmaʻ [to hear, obey]
| Greek | English | Parsing |
|---|---|---|
| וַתֹּ֣אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| ל֗וֹ | to him | Preposition, suffix |
| אַל־ | may not | Particle |
| אוֹדֹ֞ת | [the] causes of | Noun common, feminine plural construct |
| הָרָעָ֤ה | the evil | Particle, noun common feminine singular absolute |
| הַגְּדוֹלָה֙ | great | Particle |
| הַזֹּ֔את | this | Particle, particle |
| מֵאַחֶ֛רֶת | [be] more than [the] other | Preposition |
| אֲשֶׁר־ | which | Particle |
| עָשִׂ֥יתָ | you have done | Verb, Qal, perfect second person masculine singular |
| עִמִּ֖י | with me | Preposition, suffix |
| לְשַׁלְּחֵ֑נִי | to send away me | Preposition, verb piel infinitive construct common, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| אָבָ֖ה | he was willing | Verb, Qal, perfect third person masculine singular |
| לִשְׁמֹ֥עַֽ | to listen | Preposition, verb qal infinitive construct common |
| לָֽהּ׃ | to her | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “No,” she replied, “sending me away is worse than this great wrong you have already done to me!” But he refused to listen to her. |
| KJV | And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. |
| ASV | And she said unto him, Not so, because this great wrong in putting me forth is worse than the other that thou didst unto me. But he would not hearken unto her. |
| YLT | And she saith to him, 'Because of the circumstances this evil is greater than the other that thou hast done with me — to send me away;' and he hath not been willing to hearken to her, |
| WEB | She said to him, “Not so, because this great wrong in sending me away is worse than the other that you did to me!” But he would not listen to her. |
| BBE | And she said to him, Not so, my brother, for this great wrong in sending me away is worse than what you did to me before. But he gave no attention to her. |
Where they part company is הָרָעָה — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that elaborate on the nature of Tamar's complaint and a concluding clause about Amnon's refusal.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Samuel 13:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Tragedy of Amnon and Tamargenerated
2 Samuel 13:16 captures a critical moment where Tamar confronts Amnon after he has wronged her. Her statement reveals the pain of not just the act itself but the humiliation of being cast aside. This narrative unfolds within a larger story of family betrayal and the consequences of unchecked desire, as seen in the preceding verses.
Cross References
The Key Word — הָרָעָה, ha.ra.'Ahgenerated
The word הָרָעָה (ha-ra'ah) is a feminine noun meaning 'the evil' or 'the wrong.' It stems from the root רָע (ra), which conveys concepts of badness, harm, or moral failure. In this context, it emphasizes the severity of the wrongdoing Amnon has committed against Tamar.
This word is not merely descriptive; it carries emotional weight, indicating the distress and adverse effects of Amnon's actions. Tamar's use of the term highlights her sense of injustice and the deep impact of her suffering.
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 main verb in the verse is תֹּ֣אמֶר, she said, which governs the entire clause. The structure is straightforward, with Tamar's direct speech followed by a series of phrases that elaborate on her emotional state and the nature of her complaint.
The sentence is built around her assertion, with a prepositional phrase לְשַׁלְּחֵ֑נִי (to send away me) indicating the action she is protesting against, and a series of noun phrases that describe the 'evil' and 'great wrong' she has experienced.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew הָרָעָה is rendered as κακία (kakia), which also means 'evil' or 'wickedness.' This choice reflects a direct translation that maintains the moral connotation of the original Hebrew.
The use of κακία emphasizes the ethical implications of Amnon's actions, aligning closely with Tamar's expression of her suffering and the gravity of her situation.
In plain words — the whole versegenerated
2 Samuel 13:16 shows Tamar pleading with Amnon, stating that sending her away is worse than the great wrong he has already done to her. This highlights her pain and the injustice she feels after the assault.
Frequently Asked Questionsgenerated
Tamar is expressing that the humiliation and disgrace of being cast out is more painful than the initial wrongdoing Amnon committed against her.
Tamar's words reveal the deep emotional and social ramifications of her experience, illustrating the broader theme of injustice within familial relationships.
Tamar's response highlights the importance of voicing one's pain and the need for justice in the face of wrongdoing.
The word הָרָעָה emphasizes the moral weight of Amnon's actions, framing them as not just a personal wrong but as a broader ethical failure.
Reflection Questionsgenerated
- How do I respond when I feel wronged or unjustly treated?
- What can this passage teach us about the importance of listening to those who have been hurt?
- In what ways can we ensure that we stand against injustice in our own lives?
- What lessons can we learn from Tamar's courage to speak out about her suffering?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 13:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd she said unto him, [there is] no cause,.... For such treatment as this: this evil in sending me away [is] greater than the other that thou didst unto me; not that this was a greater sin, but it
Read John Gill on 2 Samuel 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. No JFB commentary on this verse.
Read Robert Jamieson on 2 Samuel 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is no cause, to wit, given thee by me. This evil is greater than the other: this she might truly say, because though the other was in itself a greater sin, yet this was an act of greater inhumanity and barbarous cruelty, and a greater wrong and calamity to her, (which she means by evil,) because it exposed her to public infamy and contempt, as if she had been an impudent strumpet, and had either enticed him to the sin, or at least consented to it; and besides, it turned a private offence into a public scandal, to the great dishonour of God and of his people Israel, and especially of all the royal family, and was likely to cause direful passions, and breaches, and mischiefs among them.
Read Matthew Poole on 2 Samuel 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 13:16 And she said unto him, [There is] no cause: this evil in sending me away [is] greater than the other that thou didst unto me. But he would not hearken unto her.Ver. 16. There is no cause,] sc., Of adding this inhumanity to thy former impiety. I have given thee no just occasion for so serving me. She had not therefore exasperated him, either by railing upon him, or hurting him in the bustle. We read of a certain seamster who thrust her scissors into the belly of Walter, bishop of Hereford, who would have ravished her, A.D. 1060; but here was no such violence offered, whatever the Rabbins here feign. This evil … is greater than the other] Because done in cold blood, and not…
Read John Trapp on 2 Samuel 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) There is no cause.—The Hebrew is elliptical and difficult; various interpretations are suggested, among which that given in the Authorised Version expresses very well the sense, although not an accurate translation. Amnon was now doing her a greater wrong than at first, because he was now bound, in consequence of that, to protect and comfort her.
Read Charles John Ellicott on 2 Samuel 13 →
CambridgeThe Cambridge Bible for Schools and Colleges16. There is no cause] The Heb. text cannot be so translated, and is certainly corrupt. The Sept. is also confused, but its original reading as indicated by the Old Latin Version gives an excellent sense, thus; “And she said unto him, Nay, my brother, for greater will be this latter wrong, in sending me away, than the former that thou didst unto me.”
Read Cambridge on 2 Samuel 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe sense of the passage probably is, “And she spake with him on account of this great wrong in sending me away, greater than the other wrong which thou hast done me (said she), but he hearkened not
Read Albert Barnes on 2 Samuel 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. No cause — For this additional violence and rage. The passage should be rendered thus: There is not cause for this greater evil than the other which thou hast done with me, to thrust me away.
Read Daniel Denison Whedon on 2 Samuel 13 →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
“No,” she replied, “sending me away is worse than this great wrong you have already done to me!” But he refused to listen to her.
She said to him, “Not so, because this great wrong in sending me away is worse than the other that you did to me!” But he would not listen to her.
“No,” she replied, “sending me away is worse than this great wrong you have already done to me!” But he refused to listen to her.
But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!” But he refused to listen to her.
Tyndale line
And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her.
And she said unto him, Not so, because this great wrong in putting me forth is worse than the other that thou didst unto me. But he would not hearken unto her.
And she said unto him, Not so, because this great wrong in putting me forth is worse than the other that thou didst unto me. But he would not hearken unto her.
And she said to him, There is no cause: this evil in sending me away is greater than the other that thou didst to me. But he would not hearken to her.
And she answered him, There is no cause: this euill (to put mee away) is greater then the other that thou diddest vnto me: but he would not heare her,
Strictly literal
And she said to him, There is no cause for this evil in sending me away, [which] is greater than the other that thou didst to me. But he would not hearken to her.
And she saith to him, 'Because of the circumstances this evil is greater than the other that thou hast done with me — to send me away;' and he hath not been willing to hearken to her,
And she says to him, “Because of the circumstances this evil is greater than the other that you have done with me—to send me away”; and he has not been willing to listen to her,
And she said unto him, [Do] not add this yet greater wrong than the other which thou hast done with me, to send me [now] away! But he would not listen to her;
But she responded to him, “No! Because this great evil of making me leave is even worse than what you did to me!” But Amnon did not listen to her.
From the Latin
She answered him: This evil which now thou dost against me, in driving me away, is greater than that which thou didst before. And he would not hearken to her:
Simplified
“No! Don't do this!” she answered. “Sending me away in disgrace would be an even greater evil than what you've already done to me.” But he wouldn't listen to her.
And she said to him, Not so, my brother, for this great wrong in sending me away is worse than what you did to me before. But he gave no attention to her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as Tamar responding to Amnon, emphasizing that sending her away is worse than the wrong he has already done to her. The Septuagint aligns closely with the Masoretic Text, matching 15 of the 16 words, although it has its own word order and articles. The Dead Sea Scrolls (4Q51) contain a partially restored version of the text, with significant portions supplied by an editor, but it generally agrees with the Masoretic Text in conveying the same sentiment of Tamar's distress and Amnon's refusal to listen.
וַתֹּ֣אמֶר ל֗וֹ אַל־ אוֹדֹ֞ת הָרָעָ֤ה הַגְּדוֹלָה֙ הַזֹּ֔את מֵאַחֶ֛רֶת אֲשֶׁר־ עָשִׂ֥יתָ עִמִּ֖י לְשַׁלְּחֵ֑נִי וְלֹ֥א אָבָ֖ה לִשְׁמֹ֥עַֽ לָֽהּ׃
15 of the 16 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.
[ותואמר] [ל׳ו] תמר [אל] אח׳י [כי] [גדולה] [הרעה] [האחרונה] [מן] [ראשונה] [אשר] [עשית] [עמ׳י] [לשלח׳ני] [ולוא] [אבה] [אמנון] [לשמוע] [בקול׳ה]
nothing on the leather here — 2 partly restored, 18 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 13:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
אוֹדָה (owdah) refers to a cause or reason, possibly originating from a circumstance. It can denote occasions or matters concerning something, as noted in various lexicons. The word is linked to the concept of causation and is used in contexts that imply a reason for an action or event.
[אוֹדָה] n.f. cause (perh. orig. circumstance)
base
H182 אוֹדָה cause (perh. orig. circumstance)
182 'owdowth o-doth'
or (shortened) rodowth {o-doth'} (only thus in the plural);
from the same as 181; turnings (i.e. occasions); (adverb) on
account of:--(be-)cause, concerning, sake.
see HEBREW for 0181
אוֹדָה (o.dah) — because.
1) cause
1a) cause, reason for
1b) the occasion of
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Art | Adj — ParticleHTd/Aafsa
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Prep | Adj — PrepositionHR/Aafsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp1bs
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp1bs
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)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
