Jeremiah 10:6 — Word Study
WLCמֵאֵ֥ין כָּמ֖וֹךָ יְהוָ֑ה גָּד֥וֹל אַתָּ֛ה וְגָד֥וֹל שִׁמְךָ֖ בִּגְבוּרָֽה׃
BSAThere is noneʼayin [no one, nothing] like Youkᵉmôw O LORDYᵉhôvâh [Yehovah, the self-existent God] Youʼattâh are greatgâdôwl [mighty, powerful] and Your nameshêm [reputation, character] is mightygâdôwl [full of strength, great] in powergᵉbûwrâh [might, strength]
| Greek | English | Parsing |
|---|---|---|
| מֵאֵ֥ין | from there not | Preposition, noun common masculine singular construct |
| כָּמ֖וֹךָ | [is] like you | Preposition, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| גָּד֥וֹל | [are] great | Adj |
| אַתָּ֛ה | you | Pronoun |
| וְגָד֥וֹל | and [is] great | Conjunction |
| שִׁמְךָ֖ | name your | Noun common masculine singular construct, suffix |
| בִּגְבוּרָֽה׃ | in strength | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There is none like You, O LORD. You are great, and Your name is mighty in power. |
| KJV | Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might. |
| ASV | There is none like unto thee, O Jehovah; thou art great, and thy name is great in might. |
| YLT | Because there is none like Thee, O Jehovah, Great [art] Thou, and great Thy name in might. |
| WEB | There is no one like you, Yahweh. You are great, and your name is great in might. |
| BBE | There is no one like you, O Lord; you are great and your name is great in power. |
Where they part company is גָּד֥וֹל — see How Translations Differ.
The structure consists of a main clause followed by two predicates, emphasizing God's uniqueness and His greatness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
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 — Jeremiah 10:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Uniqueness of Godgenerated
Jeremiah 10:6 emphasizes the uniqueness of the Lord compared to idols. This verse is part of a larger passage that critiques the futility of idol worship, reminding the people of Israel of God's greatness and power. The surrounding verses highlight the contrast between the living God and lifeless idols, which cannot speak or act, reinforcing the message of God's supremacy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 8:10 | “Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God. |
| 2 | Exodus 9:14 | Otherwise, I will send all My plagues against you and your officials and your people, so you may know that there is no one like Me in all the earth. |
| 3 | Exodus 15:11 | Who among the gods is like You, O LORD? Who is like You—majestic in holiness, revered with praises, performing wonders? |
| 4 | Deuteronomy 32:31 | For their rock is not like our Rock, even our enemies concede. |
| 5 | Deuteronomy 33:26 | “There is none like the God of Jeshurun, who rides the heavens to your aid, and the clouds in His majesty. |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — גָּד֥וֹל, ga.Dolgenerated
The Hebrew word גָּד֥וֹל (gadol) means 'great' and encompasses a wide range of meanings, including large in size, number, intensity, and importance. It is often used to describe God, conveying a sense of magnitude and grandeur.
In this verse, it emphasizes God's unmatched power and significance, asserting that He is not only great but also mighty in His actions. The word's use here underscores the contrast between God's greatness and the insignificance of idols.
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 and ASV: all three maintain the sense of magnitude in גָּד֥וֹל.
Where others part company with the BSB they part company over a real fork in the lexicon, not over style. Powerful (FBV) emphasizes strength, while mighty (BSB, MSB) leans on the broader sense of greatness.
Sentence Structuregenerated
The sentence structure is straightforward, with a main clause followed by a predicate that elaborates on God's greatness. The finite verb is implied in the subject-predicate structure, where God is directly addressed as the subject of the statement.
The Hebrew word order places emphasis on God's greatness and might, with the subject 'You' directly preceding the predicates, highlighting the personal address to God.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for this verse, indicating a close alignment with the Hebrew text in terms of meaning. The translators likely recognized the significance of the terms used to describe God's greatness.
The absence of a specific Greek word in the Septuagint for גָּד֥וֹל suggests a faithful rendering of the Hebrew concept of greatness without introducing new interpretations.
In plain words — the whole versegenerated
Jeremiah 10:6 states that there is no one like the Lord, emphasizing His greatness and the might of His name. The verse contrasts the living God with idols that cannot speak or act, reaffirming God's unparalleled power.
Frequently Asked Questionsgenerated
It means that God is unique and incomparable, standing apart from all other beings and idols.
God's name represents His character and reputation, which are powerful and full of strength, reflecting His divine nature.
This verse highlights the futility of idol worship by asserting that idols are powerless and cannot compare to the living God.
The term 'great' signifies God's immense power, authority, and importance, emphasizing His role as the sovereign ruler.
Reflection Questionsgenerated
- In what ways have I seen God's greatness in my own life?
- How can I better understand the significance of God's name and its power?
- What are some modern-day idols that people might worship instead of God?
- How can I share the message of God's uniqueness with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to affirm God's greatness and uniqueness. Their quotations highlight the theological implications of God's nature as described in this passage.
Therefore we ought to believe that God is good, eternal, perfect, almighty and true, such as we find him in the Law and the Prophets and the rest of the Holy Scriptures, for otherwise there is no God.Early Church Fathers on Jeremiah 10 →
These tokens so declare the nature of the Son, that by them you may know both that the Father is eternal, and that the Son is not diverse from Him; for the source of generation is He Who is, and as begotten of the Eternal, He is God;Early Church Fathers on Jeremiah 10 →
There is none like you, O Lord: you are great, and your name is great in power. Who will not fear you, O king of the nations? Yours is the glory among all the wise of the nations, and in all their kingdoms there is none like you.Early Church Fathers on Jeremiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 10:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForasmuch as there is none like unto thee, O Lord,.... None like him, for the perfections of his nature, for the works of his hands, and for the instances of his kindness and beneficence, both in a
Read John Gill on Jeremiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
Read Robert Jamieson on Jeremiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForasmuch; this particle Nj min, is to be taken here causally, and refers either to what goes before, showing there is no comparison between God and idols; or rather, to what follows, as the ground and reason of all due subjection to God, as in the next verse. Thy name is great, or, thou art transcendently great, in might, i.e. though idols may have something of a name in the world among the heathen, yet there was nothing of their real power or might seen; or if the devil might act something through them to delude the world, yet nothing to be compared with that might that hath manifested itself in God’ s works, 111:6. All the works of idols are either none, or feeble and weak, .
Read Matthew Poole on Jeremiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 10:6 Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.Ver. 6. Forasmuch as there is none like unto thee.] None of all these dii minutuli, these dunghill deities, are worthy to be named in the same day with thee. Thou art great.] God is great; greater; greatest; greatness itself. He is a degree above the superlative. Think the same of other his names and attributes, many of which we have here mentioned in this and the following verses; which are therefore highly to be prized, and oft to be perused. Leonard Lessius, a little before his death, finished his book concerning the fifty names of almighty God; often affirming, that in…
Read John Trapp on Jeremiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Forasmuch as.—A somewhat flat addition to the Hebrew text, which opens with a vigorous abruptness, None is there like unto thee . . .Great in might.—The latter is an almost technical word (as in Isaiah 33:13; Psalms 21:13; Psalms 145:11) for the Divine Omnipotence. (Compare “the Mighty God” of Isaiah 9:6.)
Read Charles John Ellicott on Jeremiah 10 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Jeremiah 10:1-16. The folly of idolatry It is now generally recognised that this passage is a later insertion, for (a) it breaks the connexion between Jeremiah 9:1-22 and Jeremiah 10:17 ff.; while by its omission the train of thought in the former is carried on smoothly in the latter; (b) elsewhere the people have been rebuked for being already devoted to idolatry (Jeremiah 7:18; Jeremiah 7:31), but here they are addressed as sincere and convinced worshippers of Jehovah, and are warned against imagining that idols are possessed of any real power, a warning which would be well adapted to the circumstances of the exiles in Babylon, surrounded as they were with its elaborate idol worship…
Read Cambridge on Jeremiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleFor as much as - Or, “No one is like unto thee, O Jehovah.” In Jeremiah 10:6-11, the prophet contrasts God’s greatness with the impotence of idols.
Read Albert Barnes on Jeremiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE JEHOVAH, Jeremiah 10:6-11.6. Forasmuch — A complete misapprehension of the force of the original, which is a double negative, doubtless employed for purposes of emphasis — none like unto thee.
Read Daniel Denison Whedon on Jeremiah 10 →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
There is none like You, O LORD. You are great, and Your name is mighty in power.
There is no one like you, Yahweh. You are great, and your name is great in might.
There is none like You, O LORD. You are great, and Your name is mighty in power.
I said, “There is no one like you, Lord. You are great. And you are renowned for your power.
Tyndale line
Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
There is none like unto thee, O Jehovah; thou art great, and thy name is great in might.
There is none like unto thee, O LORD; thou art great, and thy name is great in might.
Forasmuch as there is none like to thee, O LORD; thou art great, and thy name is great in might.
There is none like vnto thee, O Lord: thou art great, and thy name is great in power.
Strictly literal
There is none like unto thee, Jehovah; thou art great, and thy name is great in might.
Because there is none like Thee, O Jehovah, Great [art] Thou, and great Thy name in might.
Because there is none like You, O YHWH, || You [are] great, and Your Name [is] great in might.
Forasmuch as there is none like unto thee, O Lord: thou [alone] art great, and great is thy name in might.
There is no one like you, Yahweh. You are great, and your name is great in power.
From the Latin
There is none like to thee, O Lord: thou art great and great is thy name in might.
Simplified
There's no one like you, Lord! You are so great! You are incredibly powerful!
There is no one like you, O Lord; you are great and your name is great in power.
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 on the wording of this verse, with all eight words matched. This consistency indicates a strong preservation of the original message regarding God's uniqueness and power.
מֵאֵ֥ין כָּמ֖וֹךָ יְהוָ֑ה גָּד֥וֹל אַתָּ֛ה וְגָד֥וֹל שִׁמְךָ֖ בִּגְבוּרָֽה׃
8 of the 8 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.
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 Jeremiah 10:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Prep | Part — Preposition · noun common masculine singular constructHR/Ncmsc
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep | Suff — Preposition · suffixHRd/Sp2ms
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
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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)
Conj | Adj — ConjunctionHC/Aamsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
→ A title given to Jehovah 1Sa 15:29