Genesis 4:13 — Word Study
WLCוַיֹּ֥אמֶר קַ֖יִן אֶל־ יְהוָ֑ה גָּד֥וֹל עֲוֹנִ֖י מִנְּשֹֽׂא׃
BSABut CainQayin [the first murderer, son of Adam] saidʼâmar▸ toʼêl the LORDYᵉhôvâh [Yehovah, the self-existent God] My punishmentʻâvôn [iniquity, moral evil] [is] greatergâdôwl [more severe, heavier] than I can bearnâsâʼ [endure, lift]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| קַ֖יִן | Cain | Noun proper masculine |
| אֶל־ | to | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| גָּד֥וֹל | [is too] great | Adj |
| עֲוֹנִ֖י | punishment my | Noun common masculine singular construct, suffix |
| מִנְּשֹֽׂא׃ | for bearing | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Cain said to the LORD, “My punishment is greater than I can bear. |
| KJV | And Cain said unto the LORD, My punishment is greater than I can bear. |
| ASV | And Cain said unto Jehovah, My punishment is greater than I can bear. |
| YLT | And Cain saith unto Jehovah, 'Greater is my punishment than to be borne; |
| WEB | Cain said to Yahweh, “My punishment is greater than I can bear. |
| BBE | And Cain said, My punishment is greater than my strength. |
There are no significant differences in the translations of this verse.
The sentence is structured around a main clause with a subject and predicate, clearly conveying Cain's lament.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקַיִן
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 — Genesis 4:13
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 — Cain's Lament to the LORDgenerated
Genesis 4:13 captures Cain's response to God after he has been punished for murdering his brother Abel. Feeling the weight of his actions, Cain acknowledges that his punishment is too severe for him to bear. This moment reflects the deep sorrow and regret of a man who has strayed far from the path of righteousness, highlighting the consequences of sin and the struggle with guilt. Cain's words resonate with the themes of justice and mercy found throughout the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 15:22 | He despairs of his return from darkness; he is marked for the sword. |
| 2 | Revelation 16:9–11 | And the people were scorched by intense heat, and they cursed the name of God, who had authority over these plagues; yet they did not repent and give Him glory. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — גָּד֥וֹל, ga.Dolgenerated
The Hebrew word גָּדוֹל (gadol) means 'great' and encompasses a wide range of meanings, including size, intensity, and importance. In this context, it conveys the severity of Cain's punishment, indicating that it is not just large in size but also heavy and burdensome.
As an adjective, it modifies the noun עֲוֹנִ֖י ('avon), indicating that Cain perceives his moral evil as overwhelmingly significant. This word choice emphasizes Cain's emotional state and the gravity of his actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of Cain's lament, with all versions recognizing the gravity of his punishment.
Sentence Structuregenerated
The main clause is governed by the verb וַיֹּ֥אמֶר, and he said, with a noun phrase as the subject (קַ֖יִן, Cain) and a predicate describing the severity of his punishment. The structure emphasizes Cain's direct address to the LORD, highlighting his emotional turmoil.
The sentence flows logically, first stating Cain's declaration, followed by the description of his punishment, which he feels is unbearable.
Septuagint Backgroundgenerated
In the Septuagint, the word used for גָּד֥וֹל is μείζων (meizōn), which also means 'greater' or 'larger'. This choice reflects a similar emphasis on the magnitude of Cain's punishment, aligning with the Hebrew understanding of the term.
The translation captures the essence of Cain's lament while adapting it to the Greek language, maintaining the weight of his emotional state.
In plain words — the whole versegenerated
Genesis 4:13 shows Cain speaking to the LORD after he is punished for killing his brother Abel. Cain feels that his punishment is too great for him to handle, expressing his distress and the heavy burden of his actions.
Frequently Asked Questionsgenerated
Cain is expressing his deep regret and sorrow over the consequences of his actions, feeling that his punishment for murdering Abel is overwhelming.
This verse reveals Cain's awareness of his wrongdoing and the weight of his guilt, showing that he understands the severity of his actions and their repercussions.
Cain's lament teaches us about the heavy burden of sin and the importance of acknowledging our wrongdoings and their consequences.
Cain's response highlights the themes of sin, punishment, and the struggle with guilt, which are central to the human experience as depicted in the Bible.
Reflection Questionsgenerated
- How do I respond when I feel overwhelmed by my mistakes?
- What does it mean to bear the consequences of my actions?
- In what ways can I seek forgiveness for my wrongdoings?
- How can I support others who are struggling with guilt or regret?
The early church on this verse — how the Fathers read it
Bede comments on Cain's lament, interpreting it as a reflection of his iniquity and the consequences of his actions.
My iniquity is greater than that I may deserve pardon. Behold, you cast me out today from your presence, and I shall be hidden from your face and from the face of the earth, and I shall be a wanderer and a fugitive on the earth.Early Church Fathers on Genesis 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 4:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Cain said unto the Lord,.... In the anguish of his spirit and the distress of his mind: my punishment is greater than I can bear; thus complaining of the mercy of God, as if he acted a cruel
Read John Gill on Genesis 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Cain said unto the LORD, My punishment is greater than I can bear. My punishment is greater than I can bear. The original words have been variously interpreted.
Read Robert Jamieson on Genesis 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHebrew, My sin; but sin seems here to be put for punishment, as before, ; for Cain was not so sensible of his sin as of the ill effects of it, as himself shows, .
Read Matthew Poole on Genesis 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 4:13 And Cain said unto the LORD, My punishment [is] greater than I can bear.Ver. 13. My punishment is greater than I can bear.] Or, mine iniquity is greater than can be forgiven. In either sense he sins exceedingly, and worse perhaps than in slaying his brother, whether he murmur against God’ s justice, or despair of his mercy. Mine iniquity is greater, &c. Mentiris, Cain , saith a Father. Cain did not say so, because it was so; but it was so, because he said so. Despair is Satan’ s masterpiece; it carries men headlong to hell, as the devils did the herd of swine into the deep; witness Guarlacus, Bomelius, Latomus of Lovain, Johannes de Canis, our English Hubertus, a covetous…
Read John Trapp on Genesis 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13, 14) My punishment (or my iniquity) is greater than I can bear.—Literally, than can be borne, or “forgiven.” It is in accordance with the manner of the Hebrew language to have only one word for an act and its result. Thus work and wages are expressed by the same word in Isaiah 62:11. The full meaning, therefore, is, “My sin is past forgiveness, and its result is an intolerable punishment.” This latter idea seems foremost in Cain’s mind, and is dwelt upon in Genesis 4:14. He there complains that he is driven, not “from the face of the earth,” which was impossible, but from the adβmβh, his dear native soil, banished from which, he must go into the silence and solitude of an earth unknown…
Read Charles John Ellicott on Genesis 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. My punishment is greater than I can bear.] The margin reads, Mine iniquity is greater than that it may be forgiven. The original words, גדול עוני מנשוא gadol avoni minneso, may be translated, Is my crime too great to be forgiven? words which we may presume he uttered on the verge of black despair. It is most probable that עון avon signifies rather the crime than the punishment; in this sense it is used Leviticus 26:41; Leviticus 26:43; 1 Samuel 28:10; 2Kg 7:9; and נשא nasa signifies to remit or forgive. The marginal reading is, therefore, to be preferred to that in the text.
Read AdamClarke on Genesis 4 →CambridgeThe Cambridge Bible for Schools and Colleges13. And Cain said] The bitter cry of Cain is not that of repentance for his sin, but of entreaty for the mitigation of his doom. My punishment] Better than marg. mine iniquity. The Hebrew word is used to denote both guilt and its penalty, and consequently is sometimes ambiguous, e.g. 1 Samuel 28:10, “And Saul sware to her by the Lord, saying, As the Lord liveth, there shall be no punishment happen to thee (marg. guilt come upon thee) for this thing.” In our verse the rendering “punishment” is to be preferred. Cain in Genesis 4:14 is thinking of his sentence, not of his sin. than I can bear] The rendering of the margin, than can be forgiven, which is that of the versions, though possible, is…
Read Cambridge on Genesis 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. My punishment is greater than I can bear — The words thus rendered will bear two interpretations, that given in the text, and that of the margin: My sin is greater than can be forgiven.
Read Daniel Denison Whedon on Genesis 4 →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
But Cain said to the LORD, “My punishment is greater than I can bear.
Cain said to Yahweh, “My punishment is greater than I can bear.
But Cain said to the LORD, “My punishment is greater than I can bear.
Then Cain said to the Lord, “My punishment is too great to endure!
Tyndale line
And Cain said unto the LORD, My punishment is greater than I can bear.
And Cain said unto Jehovah, My punishment is greater than I can bear.
And Cain said unto the LORD, My punishment is greater than I can bear.
And Cain said to the LORD, My punishment is greater than I can bear.
Then Kain said to the Lord, My punishment is greater, then I can beare.
Strictly literal
And Cain said to Jehovah, My punishment is too great to be borne.
And Cain saith unto Jehovah, 'Greater is my punishment than to be borne;
And Cain says to YHWH, “My punishment is too great than to bear;
And Cain said unto the Lord, My punishment is greater than I can bear.
Cain said to Yahweh, “My punishment is greater than I can bear.
From the Latin
And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.
Simplified
“My punishment is more than I can take,” Cain replied.
And Cain said, My punishment is greater than my strength.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word with the Hebrew. The Septuagint, while it matches five of the seven words, presents a different word order and structure, reflecting its own stylistic choices.
וַיֹּ֥אמֶר קַ֖יִן אֶל־ יְהוָ֑ה גָּד֥וֹל עֲוֹנִ֖י מִנְּשֹֽׂא׃
5 of the 7 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.
ויאמר קין אל יהוה גדול עוני מנשׂא
Agrees with the Masoretic Text here, word for word.
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 Genesis 4:13
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
קַ֫יִן (Qayin) refers to both Cain, the eldest son of Adam and Eve and the first murderer, and a tribe associated with Moses' father-in-law, the Kenites. The word encompasses a personal name, a geographical location in southern Judah, and a tribal identity, with connections to the meanings of 'possession' and 'smiths'.
קַ֫יִן n.pr.
gent. tribe of Moses’ father-in-law
loc. in S. Judah
base
קַ֫יִן n.pr.m. Cain, eldest son of Adam and Eve
base
H7014a קַ֫יִן . gent. tribe of Moses’ father-in-law
. loc. in S. Judah
H7014b קַ֫יִן Cain, eldest son of Adam and Eve
7014 Qayin kah'-yin
the same as 7013 (with a play upon the affinity to 7069);
Kajin, the name of the first child, also of a place in
Palestine, and of an Oriental tribe:--Cain, Kenite(-s).
see HEBREW for 07013
see HEBREW for 07069
קַ֫יִן (qa.yin) — Kain.
§ Kenite = "smiths"
n pr gent
the tribe from which the father-in-law of Moses was a member and which lived in the area between southern Palestine and the mountains of Sinai
קַ֫יִן (qa.yin) — Cain.
A man living at the time before the Flood, first mentioned at Gen.4.1;
son of: Adam (H0121) and Eve (H2332);
brother of: Abel (H1893) and Seth (H8352);
father of: Enoch (H2585)
Also named: Kain (Κάϊν "Cain" G2535)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
קַ֫יִן (qa.yin) — Kenite.
Ancestors of Heber (H2268H) or Hobab (H2246), first mentioned at Gen.15.19
Group of qe.ni (קֵינִי "Kenite" H7017)
§ Cain = "possession"
eldest son of Adam and Eve and the first murderer having murdered his brother
N-proper — Noun proper masculineHNpm
kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Ge 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):
1. The Scripture Narrative:
(1) In Ge 4:1-24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Heb 11:4) in Cain's lack of right disposition toward…
Cain
A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was “a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.” It came to pass “in process of time” (marg. “at the end of days”), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel’s offering was of the “firstlings of his flock and of the fat,” while Cain’s was “of the fruit of the ground.” Abel’s sacrifice was “more excellent” (Heb. 11:4) than Cain’s, and was accepted by God. On this account Cain was “very wroth,” and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of…
one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)
The first-born of the human race, Ge 4:1, and the first murderer. See ABEL. His crime was committed against the warnings of God, and he despised the call of God to confession and penitence, Ge 4:6-9. The punishment inflicted upon him included an increase of physical wants and hardships, distress of conscience, banishment from society, and loss of God’s manifested presence and favor, Ge 4:16. But God mingled mercy with judgment; and appointed for Cain some sign that he should not suffer the death penalty he had incurred at the hand of man, thus signifying that God only was his judge. He withdrew into the land of Nod, east of Eden, and built a city that he named Enoch, after one of his sons.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc