Jonah 4:1 — Word Study
WLCוַיֵּ֥רַע אֶל־ יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃
BSAJonah, howeverYôwnâh was greatlygâdôwl [exceedingly, to a very high degree] displeasedrâʻaʻ▸ [it seemed very wrong, was evil to him] and he became angrychârâh▸ [was very, incensed, furious, like a fire burning]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֥רַע | and it was displeasing | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| יוֹנָ֖ה | Jonah | Noun proper masculine |
| רָעָ֣ה | displeasure | Noun common, feminine singular absolute |
| גְדוֹלָ֑ה | great | Adj |
| וַיִּ֖חַר | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Jonah, however, was greatly displeased, and he became angry. |
| KJV | But it displeased Jonah exceedingly, and he was very angry. |
| ASV | But it displeased Jonah exceedingly, and he was angry. |
| YLT | And it is grievous unto Jonah — a great evil — and he is displeased at it; |
| WEB | But it displeased Jonah exceedingly, and he was angry. |
| BBE | But this seemed very wrong to Jonah, and he was angry. |
Where they part company is גְדוֹלָ֑ה — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause, indicating Jonah's emotional progression.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָעַע
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 — Jonah 4:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jonah's Anger at God's Mercygenerated
Jonah 4:1 describes Jonah's intense displeasure and anger at God's mercy towards Nineveh, a city he believed deserved punishment. This reaction highlights the tension between divine compassion and human expectation, as Jonah struggles with God's decision to spare the city after their repentance. The following verses reveal Jonah's prayer to God, expressing his frustration and desire for death rather than living with this perceived injustice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jonah 4:9 | Then God asked Jonah, “Have you any right to be angry about the plant?” “I do,” he replied. “I am angry enough to die!” |
| 2 | Matthew 20:15 | Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’ |
| 3 | Luke 7:39 | When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!” |
| 4 | Luke 15:28 | The older son became angry and refused to go in. So his father came out and pleaded with him. |
| 5 | Acts 13:46 | Then Paul and Barnabas answered them boldly: “It was necessary to speak the word of God to you first. But since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — רָעָה, ra.'Ahgenerated
The word רָעָה (ra'ah) is a feminine noun meaning displeasure or evil. It conveys a sense of moral or natural harm, often used to describe feelings of distress or injury. In this context, it indicates Jonah's deep dissatisfaction with God's actions, which he views as wrong.
The parsing as a common noun in the singular form emphasizes the specific nature of Jonah's displeasure. The lexicons indicate that this word can express a range of negative emotions, including sadness and moral outrage, which is fitting given Jonah's reaction to God's mercy.
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 greatly displeased, which is echoed in the KJV and ASV: all three maintain the intensity of Jonah's reaction.
Where they part company is גְדוֹלָ֑ה — the word for great. The ASV and KJV use exceedingly, while the LSV and YLT choose great. This reflects a difference in how translators interpret the degree of Jonah's displeasure.
Sentence Structuregenerated
The verse features two finite verbs: יֵּ֥רַע (it was displeasing) and יִּ֖חַר (it burned). The first verb describes Jonah's emotional state, while the second verb indicates his reaction. The structure shows a cause-and-effect relationship between Jonah's displeasure and his anger.
The Hebrew word order places emphasis on Jonah's displeasure first, highlighting the significance of his emotional response before introducing his anger, which follows logically from his initial reaction.
Septuagint Backgroundgenerated
In the Septuagint, Jonah's displeasure is rendered as λυπήθη (lypēthē), meaning 'to be saddened'. This choice reflects a broader interpretation of Jonah's emotional state, emphasizing not just displeasure but also a sense of sorrow over God's mercy.
The Greek word καὶ (kai) for 'and' connects Jonah's feelings directly to his anger, showing a seamless transition between his emotional responses.
In plain words — the whole versegenerated
Jonah 4:1 tells us that Jonah was very displeased and angry because God spared Nineveh. This reaction shows Jonah's struggle with God's mercy, as he expected punishment for the city. His emotional turmoil leads him to pray to God, expressing his frustration.
Frequently Asked Questionsgenerated
Jonah felt that Nineveh, known for its wickedness, deserved punishment rather than mercy, leading to his anger when God chose to spare them.
Jonah's reaction shows that he struggled with the concept of God's compassion, highlighting a conflict between his expectations and God's nature.
Jonah's anger emphasizes the theme of God's mercy and the challenge of accepting it, even for those who are called to deliver His message.
Jonah's response teaches us about the difficulty of reconciling our feelings with God's will, encouraging reflection on our own attitudes toward mercy and justice.
Reflection Questionsgenerated
- In what ways do I struggle to accept God's mercy in situations where I feel justice should be served?
- How can I learn from Jonah's experience to better understand God's compassion?
- What steps can I take to align my feelings with God's will when I disagree with His actions?
- How does Jonah's story challenge me to reflect on my own attitudes toward others?
The early church on this verse — how the Fathers read it
Early commentators reference Jonah's displeasure to discuss themes of mercy and justice. Quotations from Jerome and Chrysostom illustrate their interpretations of this verse.
But God will reply by the mouth of Jeremiah, “At what instant I will speak concerning a nation, and concerning a kingdom, to pluck up, and to break down, and to destroy it;Early Church Fathers on Jonah 4 →
"But it displeased Jonah exceedingly and he was very angry. [And he prayed unto the LORD, and said]" LXX: 'Jonah was saddened by a great sadness, and he was confounded. And he prayed to the Lord, and he said'.Early Church Fathers on Jonah 4 →
After he preached in the midst of Nineveh, he went out of the city in order to observe if anything should happen. When he saw that three days had passed and nothing had happened anywhere near what was threatened,Early Church Fathers on Jonah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jonah 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut it displeased Jonah exceedingly, and he was very angry. Jonah was "mirabilis homo", as one calls him, an "amazing man"; the strangest, oddest, and most out of the way man, for a good man and a
Read John Gill on Jonah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut it displeased Jonah exceedingly, and he was very angry. But it displeased Jonah exceedingly, and he was very angry - literally, hot, probably with grief or vexation rather than anger (Fairbairn).
Read Robert Jamieson on Jonah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJONAH CHAPTER 4 Jonah, repining at God’ s mercy, , is reproved by the type of a gourd, . But, Heb. And, it, the Divine forbearance sparing the great and sinful Nineveh, displeased Jonah; was very disagreeable to Jonah’ s hasty and fierce temper, to his love of his own credit, and it afflicted him to see Nineveh survive the forty days limited for their continuance. Exceedingly; it was a great affliction to him, so highly distempered is Jonah at God’ s goodness to a repenting city. And he was very angry: this kindled a fire in his breast which was made up of envy, indignation, and grief, for that it was not done, and desire that yet it may be done. Jonah would yet have Nineveh a sacrifice to…
Read Matthew Poole on Jonah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJonah 4:1 But it displeased Jonah exceedingly, and he was very angry.Ver. 1. But it displeased Jonah exceedingly] Mirabilis homo profecto fuit Ionas, saith Winckelman here, as strange a man was Jonah of an honest man as you shall lightly hear of. Well might David caution, Psalms 37:8, "Cease from anger, and forsake wrath; fret not thyself in any wise to do evil. A fretful man is easily drawn to evil. David was (once at least) displeased at God’ s dealing, which was no whit for his credit or comfort, 2 Samuel 6:8. Discontented he was, not at God’ s lenity, as Jonah, but at God’ s severity against Uzziah, and that all the people’ s joy should be dashed and damped with such a sad and sudden…
Read John Trapp on Jonah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIV. JONAH’S AND . (1) But it displeased Jonah.—The Hebrew (it was evil to) is stronger. The prophet was vexed and irritated. He was very angry.—Literally, it (anger) burnt to him. David’s feeling at the death of Uzziah (2 Samuel 6:8; 1 Chronicles 13:11) is described in the same terms. Selfish jealousy for his own reputation, jealousy for the honour of the prophetic office, a mistaken patriotism disappointed that the great enemy of his country should go unpunished, Jewish exclusiveness which could not endure to see the Divine clemency extended to the heathen, have each been adduced as the motive of Jonah’s anger. Possibly something of all these blended in his mind.
Read Charles John Ellicott on Jonah 4 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IV Jonah, dreading to be thought a false prophet, repines at God's mercy in sparing the Ninevites, whose destruction he seems to have expected, from his retiring to a place without the city about the close of the forty days. But how does he glorify that mercy which he intends to blame! And what an amiable posture does he give of the compassion of God! 1-5. This attribute of the Deity is still farther illustrated by his tenderness and condescension to the prophet himself, who, with all his prophetic gifts, had much of human infirmity, 6-11. NOTES ON CHAP. IV Verse 1. But it displeased Jonah exceedingly] This hasty, and indeed inconsiderate prophet, was vexed because his prediction…
Read AdamClarke on Jonah 4 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Jonah 4:1-11. Jonah’s Displeasure, and its Rebuke Greatly displeased at the clemency of God towards Nineveh, Jonah confesses that it was the expectation that that clemency would be exercised, which rendered him unwilling to undertake the divine mission at the first, and in his annoyance and chagrin requests that he may die, 1–3. Met by the calm appeal to reason, which however he is in no mood to entertain, Doest thou well to be angry? Jonah goes out of the city, and constructs in the immediate vicinity a booth or hut, under the shelter of which he may dwell and watch, till the forty days are expired, what the fate of Nineveh will be, 4, 5. Intending to correct and instruct him by an…
Read Cambridge on Jonah 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd Jonah was displeased exceedingly - It was an untempered zeal. The prophet himself records it as such, and how he was reproved for it. He would, like many of us, govern God’s world better than God Himself.
Read Albert Barnes on Jonah 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
Jonah, however, was greatly displeased, and he became angry.
But it displeased Jonah exceedingly, and he was angry.
Jonah, however, was greatly displeased, and he became angry.
This displeased Jonah terribly and he became very angry.
Tyndale line
But it displeased Jonah exceedingly, and he was very angry.
But it displeased Jonah exceedingly, and he was angry.
But it displeased Jonah exceedingly, and he was angry.
But it displeased Jonah exceedingly, and he was very angry.
Therefore it displeased Ionah exceedingly, and he was angry.
Strictly literal
And it displeased Jonah exceedingly, and he was angry.
And it is grievous unto Jonah — a great evil — and he is displeased at it;
And it is grievous to Jonah—a great evil—and he is displeased at it;
But it displeased Jonah exceedingly; and he was wroth.
But this displeased Jonah and he became very angry.
From the Latin
And Jonas was exceedingly troubled, and was angry:
Simplified
But this really upset Jonah, and he became very angry.
But this seemed very wrong to Jonah, and he was angry.
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 largely agree on the wording, with six out of seven words matching. The Dead Sea Scrolls also align closely with the Masoretic Text, preserving the essential meaning of Jonah's displeasure and anger.
וַיֵּ֥רַע אֶל־ יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃
6 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.
וירע אל יונה רעה גדולה ויחר ל׳ו
7 words on the leather.
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 Jonah 4:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HR — PrepositionHR
יוֹנָה (Yonah) refers to Jonah, a prophet from Gath-hepher, noted for his role in the Book of Jonah. He is the son of Amittai and prophesied during the reign of Jeroboam II. The name means 'dove' and he is mentioned in 2 Kings 14:25. The entries consistently identify him as a significant prophetic figure.
יוֹנָה n.pr.m. prophet; he is also the principal figure of the Book of Jonah
base
H3124 יוֹנָה
3124 Yonah yo-naw'
the same as 3123; Jonah, an Israelite:--Jonah.
see HEBREW for 03123
יוֹנָה (yo.nah) — Jonah.
A prophet living at the time of Divided Monarchy, first mentioned at 2Ki.14.25;
son of: Amittai (H0573)
Also named: Iōnas (Ἰωνᾶς "Jonah" G2495H)
§ Jonah = "dove"
son of Amittai and a native of Gath-hepher; 5th of the minor prophets who prophesied during the reign of Jeroboam II and whom God sent also to prophecy to Nineveh
N-proper — Noun proper masculineHNpm
jo'-na (yonah, "dove"; 'Ionas):
(1) According to 2Ki 14:25, Jonah, the son of Amittai, of Gath-hepher, a prophet and servant of Yahweh, predicted the restoration of the land of Israel to its ancient boundaries through the efforts of Jeroboam II. The prophet lived and labored either in the early part of the reign of Jeroboam (790-750 BC), or during the preceding generation. He may with great probability be placed at 800-780 BC. His early ministry must have made him popular in Israel; for he prophesied of victory and expansion of territory. His native village of Gath-hepher was located in the territory of Zebulun (Jos 19:13).
(2) According to the book bearing his name, Jonah the son of Amittai received a command to preach to Nineveh; but he fled in the opposite direction to escape…
Jonah
A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the “Son of man.”
(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article WHALE] After…
One of the minor prophets, was a native of Gath-hepher, in Zebulun, 2Ki 14:25. Being ordered of God to prophesy against Ninevah, probably in or before the reign of Jeroboam 2, which begun 825 B. C., he endeavored to avoid the command by embarking at Joppa for Tarshish, in order to fly as far as possible in the opposite direction. But being overtaken by a storm, he was thrown overboard at his own request, and miraculously preserved by being swallowed by a large fish. See WHALE. Several Greek and Roman legends seem to have been borrowed from this source. After three days, typical of our Savior’s stay in the tomb, the fish cast Jonah out upon the shore; the word of the Lord a second time directed him to go to Nineveh, and he obeyed. The allusions of the narrative to the vast extent and population of this city, are confirmed by other…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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 — AdjHAafsa
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-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms