Exodus 32:10 — Word Study
WLCוְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־ אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃
BSANowʻattâh [at this time, in this moment] so that My angerʼaph [wrath, fierce indignation] may burnchârâh▸ [be kindled, wax hot] and consume themkâlâh [destroy, use up] Then I will makeʻâsâh▸ [create, bring into being] youʼêth into a greatgâdôwl [large, mighty] nationgôwy [Gentile, non-Hebrew people]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּה֙ | and therefore | Conjunction, adverb |
| הַנִּ֣יחָה | leave alone ! | Verb hiphil imperative second person masculine singular, suffix |
| לִּ֔י | me | Preposition, suffix |
| וְיִֽחַר־ | so may it burn | Conjunction, verb qal jussive third person masculine singular |
| אַפִּ֥י | anger my | Noun common masculine singular construct, suffix |
| בָהֶ֖ם | on them | Preposition, suffix |
| וַאֲכַלֵּ֑ם | so I may make an end of them | Conjunction, verb piel first person common singular, suffix |
| וְאֶֽעֱשֶׂ֥ה | and I may make | Conjunction, verb qal first person common singular |
| אוֹתְךָ֖ | the object marker you | Particle, suffix |
| לְג֥וֹי | into a nation | Preposition, noun common masculine singular absolute |
| גָּדֽוֹל׃ | great | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.” |
| KJV | Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. |
| ASV | now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. |
| YLT | and now, let Me alone, and My anger doth burn against them, and I consume them, and I make thee become a great nation.' |
| WEB | Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” |
| BBE | Now do not get in my way, for my wrath is burning against them; I will send destruction on them, but of you I will make a great nation. |
Where they part company is גָּדוֹל — see How Translations Differ.
The sentence is structured with a main command followed by purpose and consequence clauses, showing a clear flow of thought.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Exodus 32:10
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 — God's Anger and Moses' Intercessiongenerated
Exodus 32:10 occurs in a critical moment when God is ready to destroy the Israelites for their idolatry. Moses stands in the gap, pleading for mercy and reminding God of His promises. This passage highlights the tension between divine justice and mercy, as well as the role of intercession in the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:32–33 | Finally, Abraham said, “May the Lord not be angry, but let me speak once more. Suppose ten are found there?” And He answered, “On account of the ten, I will not destroy it.” |
| 2 | Genesis 32:26–28 | Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.” |
| 3 | Numbers 14:19–20 | Pardon, I pray, the iniquity of this people, in keeping with the greatness of Your loving devotion, just as You have forgiven them ever since they left Egypt.” |
| 4 | Numbers 16:22–45 | But Moses and Aaron fell facedown and said, “O God, the God of the spirits of all flesh, when one man sins, will You be angry with the whole congregation?” |
| 5 | Deuteronomy 9:14–19 | Leave Me alone, so that I may destroy them and blot out their name from under heaven. Then I will make you into a nation mightier and greater than they are.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — גָּדוֹל, ga.Dolgenerated
The word גָּדוֹל (gadol) means 'great' and can refer to size, importance, or intensity. In this context, it emphasizes the magnitude of the nation that God intends to create from Moses.
This adjective is used frequently in the Bible to denote something significant or powerful, such as in the descriptions of God Himself or mighty events. Its parsing as an adjective indicates it is describing the noun 'nation', enhancing the weight of God's promise.
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. The BSB has great, and so do the KJV, ASV, and others: all maintain the sense of size and importance.
Where they part company is גָּדוֹל — the GNV opts for mighty, which carries a slightly different nuance emphasizing strength rather than size.
Sentence Structuregenerated
The main verb of the verse is יִֽחַר (yi.char), meaning 'may it burn', which governs the entire sentence. It is followed by clauses indicating the consequences of God's anger and His intentions toward Moses.
The structure reflects a cause-and-effect relationship: God's anger leads to the potential destruction of the people, but also opens the door for the creation of a new nation through Moses.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גָּדוֹל is rendered as μέγα (mega), which conveys the same sense of greatness. This choice aligns with the emphasis on the significance of the new nation God promises.
The use of μέγα reinforces the idea of magnitude and importance, consistent with the Hebrew original.
In plain words — the whole versegenerated
Exodus 32:10 shows God telling Moses to leave Him alone so that His anger can burn against the Israelites for their sin. God threatens to consume them but also promises to make Moses into a great nation. This passage illustrates God's righteous anger and His willingness to start anew.
Frequently Asked Questionsgenerated
God is expressing His desire to act without intervention, indicating the seriousness of His anger towards the Israelites.
Their idolatry and disobedience have provoked God's anger, leading Him to consider their destruction.
God is offering Moses the opportunity to lead a new people, emphasizing the potential for renewal and greatness despite the current situation.
It shows God's justice in response to sin, but also His mercy and willingness to create a new beginning through Moses.
Reflection Questionsgenerated
- How do I respond when I see injustice or wrongdoing around me, as God did with the Israelites?
- In what ways can I intercede for others who may be facing consequences for their actions?
- What does it mean to me that God can create something great from a situation that seems hopeless?
- How can I better understand the balance between God's anger and His mercy in my own life?
The early church on this verse — how the Fathers read it
Early commentators reflect on the significance of this verse. They discuss God's anger and Moses' role in interceding for the people, demonstrating the power of prayer and the nature of divine mercy.
When he wished that [the fig tree] be uprooted, the event was similar to that earlier one, when the Father said to Moses, “Permit me to destroy the people.” He [thus] gave him a reason to intercede with him.Early Church Fathers on Exodus 32 →
On another occasion God said to Moses, “Let me alone … that I may consume this people,” showing by the words “let me alone” that he can be withheld from doing what he threatens. The prayers of his servant hindered his power.Early Church Fathers on Exodus 32 →
Moses resisted God and prevented him from destroying his people when God said to him: “Let me alone, that I may strike this people.” Just see the power of Moses! What does God say to him? Let me alone;Early Church Fathers on Exodus 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 32:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow, therefore, let me alone,.... And not solicit him with prayers and supplications in favour of these people, but leave him to take his own way with them, without troubling him with any suit on
Read John Gill on Exodus 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. Now therefore let me alone.
Read Robert Jamieson on Exodus 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDo not hinder me by thy prayers, which I see thou art now about to make on their behalf. I will make of thee; to come out of thy loins.
Read Matthew Poole on Exodus 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 32:10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.Ver. 10. Let me alone.] God is fain to bespeak his own freedom: as if Moses’ s devotion were stronger than God’ s indignation. Great is the power of prayer; able, after a sort, to transfuse a dead palsy into the hand of Omnipotency. For, Let me alone, the Chaldee hath, Leave off thy prayer: but Moses would not. If he get but his head above water, the Lord shall hear of David.
Read John Trapp on Exodus 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Let me alone.—This was not a command to abstain from deprecation, but rather an intimation that deprecation might have power to change God’s purpose. Moses was tried by an offer which would have exalted him at the expense of the people. He was allowed to see that he might either sacrifice the people and obtain his own aggrandisement, or deny himself and save them. That he chose the better part redounds to his undying glory. I will make of thee a great nation—i.e., I will put thee in the place of Abraham, make thee the father of the faithful, destroy all existing Israelites but thee and thine, and proceed de novo to raise up a “great nation” out of thy loins.
Read Charles John Ellicott on Exodus 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Now therefore let me alone] Moses had already begun to plead with God in the behalf of this rebellious and ungrateful people; and so powerful was his intercession that even the Omnipotent represents himself as incapable of doing any thing in the way of judgment, unless his creature desisted from praying for mercy! See an instance of the prevalence of fervent intercession in the case of Abraham, Genesis 18:23-33, from the model of which the intercession of Moses seems to have been formed.
Read AdamClarke on Exodus 32 →CambridgeThe Cambridge Bible for Schools and Colleges10. and I will make, &c.] The promise given to Abraham (Genesis 12:2) is now restricted to Moses (cf. Numbers 14:12).
Read Cambridge on Exodus 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Let me alone — Do not interfere, and restrain the punitive outgoing of my wrath by the intercession which I see in thy heart.
Read Daniel Denison Whedon on Exodus 32 →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
Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.”
Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.”
Now leave Me alone, so that My anger may burn against them and consume them. Then I will make you into a great nation.”
So now, leave me alone so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”
Tyndale line
Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.
Nowe therefore let mee alone, that my wrath may waxe hote against them, for I wil consume the: but I wil make of thee a mighty people.
Strictly literal
And now let me alone, that my anger may burn against them, and I may consume them; and I will make of thee a great nation.
and now, let Me alone, and My anger doth burn against them, and I consume them, and I make thee become a great nation.'
and now, leave Me alone, and My anger burns against them, and I consume them, and I make you become a great nation.”
And now let me alone, and my wrath shall wax hot against them, and I will make an end of them; and I will make of thee a great nation.
Now then, do not try to stop me. My anger will burn hot against them, so I will destroy them. Then I will make a great nation from you.”
From the Latin
Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.
Simplified
Now leave me! I am angry with them—let me finish them off! I will make you into a great nation.”
Now do not get in my way, for my wrath is burning against them; I will send destruction on them, but of you I will make a great nation.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with 11 of the 11 words matched. The Samaritan Pentateuch, however, differs in 12 words, introducing additional elements such as Aaron's involvement and God's anger towards him, suggesting a broader narrative context.
וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־ אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ועתה הניחה לי ויחר אפי בם ואכלם ואעשׂה אתך לגוי גדול ובאהרן התאנף יהוה מאד להשׁמידו ויתפלל משׁה בעד אהרן
12 words differ from the Masoretic Text: בם (in), אתך (
[ועתה] [הניח׳ה] [ל׳י] [ויחר] [אפ׳י] [ב׳ם] [ואכל׳ם] [ואעשה] אות׳ך לגוי גדול [ובאהרון] [התאנף] יהוה מאד להשמיד׳ו ויתפלל משה בעד אהרון
6 words on the leather — 4 partly restored, 10 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 Exodus 32:10
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
HVhv2ms/Sh — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-Juss-3ms — Conjunction · verb qal jussive third person masculine singularHC/Vqj3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
Conj | V-Piel-1cs | Suff — Conjunction · verb piel first person common singular · suffixHC/Vpu1cs/Sp3mp
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
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAamsa