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Ruth 1:20 — Word Study

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WLCוַתֹּ֣אמֶר אֲלֵיהֶ֔ן אַל־ תִּקְרֶ֥אנָה לִ֖י נָעֳמִ֑י קְרֶ֤אןָ לִי֙ מָרָ֔א כִּי־ הֵמַ֥ר שַׁדַּ֛י לִ֖י מְאֹֽד׃

BSADo notʼal [never, under no circumstances] callqârâʼ NaomiNoʻŏmîy [meaning pleasant or lovely] she repliedʼâmar Callqârâʼ MaraMârâʼ [meaning bitter, signifying sorrow] becausekîy the AlmightyShadday [Shadday, the all-powerful One] has dealt quite bitterlymârar [treated, handled, exceedingly, very, with intense suffering, pain]

Word
Listen & take awayRuth 1
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 20 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (me.'Od) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ruth 1:20quick helps
In a sentenceNaomi expresses her sorrow and asks not to be called by her former name, as her circumstances have changed drastically.
Who is speakingNaomi, a widow returning to Bethlehem after a time in Moab.
Where we areNaomi has just returned to Bethlehem with Ruth, and the townspeople recognize her.
The hard wordמָרָ֔א
Take awayNaomi identifies herself with bitterness due to her hardships.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectשַׁדַּי verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

1 of 14 occurs nowhere else in the Old Testament — a word chosen on purpose.

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 — Ruth 1:20

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 — Naomi's Return to Bethlehemgenerated

19So Naomi and Ruth traveled until they came to Bethlehem. When they entered Bethlehem, the whole city was stirred because of them, and the women of the city exclaimed, “Can this be Naomi?”
20“Do not call me Naomi, ” she replied. “Call me Mara, because the Almighty has dealt quite bitterly with me.
21I went away full, but the LORD has brought me back empty. Why call me Naomi? After all, the LORD has testified against me, and the Almighty has afflicted me.”
22So Naomi returned from the land of Moab with her daughter-in-law Ruth the Moabitess. And they arrived in Bethlehem at the beginning of the barley harvest.

Ruth 1:20 captures Naomi's deep sorrow as she returns to Bethlehem, having lost her husband and sons. She instructs those around her to call her Mara, reflecting her bitterness over her circumstances. This moment highlights the emotional weight of her journey and the changes she has faced, marking a significant shift in her identity.


Cross References

ReferenceText (BSB)
1Genesis 17:1When Abram was ninety-nine years old, the LORD appeared to him and said, “I am God Almighty. Walk before Me and be blameless.
2Genesis 43:14May God Almighty grant you mercy before the man, that he may release your other brother along with Benjamin. As for me, if I am bereaved, I am bereaved.”
3Job 5:17Blessed indeed is the man whom God corrects; so do not despise the discipline of the Almighty.
4Job 11:7Can you fathom the deep things of God or discover the limits of the Almighty?
5Revelation 1:8“I am the Alpha and the Omega, ” says the Lord God, who is and was and is to come—the Almighty.

The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to


The Key Word מָרָ֔א, ma.Ra'generated

The name מָרָ֔א (Mara) means 'bitter' and signifies sorrow. Naomi chooses this name for herself to express the profound grief and bitterness she feels due to her losses.

This choice of name is significant as it reflects her emotional state and the hardships she has endured. It is a powerful statement about her identity in the wake of suffering.


How Translations Differ — measured against the Berean Standard Biblegenerated

Translations agree on the rendering of מָרָ֔א as 'Mara,' emphasizing the name's meaning of bitterness.


Sentence Structuregenerated

The finite verb וַתֹּ֣אמֶר (va.To.mer) governs the entire sentence, with several phrases expanding on Naomi's directive. The structure emphasizes her command and the emotional weight behind it.

The Hebrew word order places Naomi's request for a new name at the forefront, highlighting her desire to redefine her identity in light of her experiences.


Septuagint Backgroundgenerated

The Septuagint translates Naomi's words with the Greek καλέσατέ (kalesate), meaning 'call.' This choice aligns closely with the Hebrew, preserving the intent of her request.

The translation reflects a direct correspondence with the Hebrew text, maintaining the emotional depth of Naomi's plea.


In plain words — the whole versegenerated

Ruth 1:20 shows Naomi asking not to be called by her pleasant name, Naomi, but rather Mara, which means bitter. She feels that God has dealt harshly with her, reflecting her deep sorrow.


Frequently Asked Questionsgenerated

Why does Naomi want to be called Mara?

Naomi chooses the name Mara to reflect her bitterness and sorrow over her losses, indicating a significant change in her life.

What does the name Naomi mean?

The name Naomi means 'pleasant' or 'lovely,' which contrasts sharply with her new name, Mara, meaning 'bitter.'

What does Naomi's statement reveal about her feelings?

Her statement reveals a deep sense of grief and the feeling that her life has been marked by suffering and loss.

How does Naomi's identity change in this verse?

Naomi's identity changes from one of pleasantness to bitterness, reflecting her emotional state and the hardships she has faced.


Reflection Questionsgenerated

  1. What does it mean to you when someone changes their name or identity due to life circumstances?
  2. How can we support those who are experiencing bitterness or sorrow in their lives?
  3. In what ways can we find hope even in our own moments of bitterness?
  4. What does this passage teach us about the impact of loss on our identities?

The early church on this verse — how the Fathers read it

The early Church Fathers have commented on the emotional depth of Naomi's lament, reflecting on the nature of suffering and identity in their writings.

Gregory the DialogistRegister of Epistles, Book 1, Epistle VI c. 540–604
In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule.
Early Church Fathers on Ruth 1 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Ruth 1:20 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And she said, call me not Naomi, call me Mara,.... The one signifying "prosperity", according to Josephus (m), and the other "grief"; but he is not always correct in his interpretation of Hebrew

Read John Gill on Ruth 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. Mara - bitter, bitterness (see the note at Exodus 15:23).

Read Robert Jamieson on Ruth 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Naomi signifies pleasant or cheerful, or amiable. Mara signifies bitter or sorrowful.

Read Matthew Poole on Ruth 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Rth 1:20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.Ver. 20. And she said unto them.] She put her mouth in the dust, and spake in a low language, suitable to her present condition. God had afflicted her, and she would carry her sails accordingly. Many are humbled, but not humble; low, but not lowly. These have lost the fruit of their afflictions, saith Augustine, and are therefore most miserable. God, saith another, calls no man Benjamin, but those whom their own hearts call Benoni in their humility. He salutes them not "Naomi," beautiful, who do not humbly feel themselves Marah, bitter. Call me not Naomi, call me Marah.] Non…

Read John Trapp on Ruth 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(20) Call me not Naomi, call me Mara.—Here we have one of the constant plays on words and names found in the Hebrew Bible. Naomi, we have already said, means pleasant, or, perhaps, strictly, my pleasantness. Mara is bitter, as in Exodus 15:23. The latter word has no connection with Miriam or Mary, which is from a different root. The Almighty.—Heb., Shaddai. According to one derivation of the word, “He who is All Sufficient,” all sufficing; the God who gives all things in abundance is He who takes back (see Note on Genesis 17:1). Hath dealt very bitterly.—Heb., hemar, referring to the preceding Mara. The pleasantness and joys of life are at an end for me, my dear ones passed away, bitterness…

Read Charles John Ellicott on Ruth 1 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 20. Call me not Naomi] That is, beautiful or pleasant. Call me Mara] That is, bitter; one whose life is grievous to her. The Almighty] שדי Shaddai, He who is self-sufficient, has taken away the props and supports of my life.

Read AdamClarke on Ruth 1 →
CambridgeThe Cambridge Bible for Schools and Colleges

20. Mara] The word has the Aramaic, not the Hebr. fem. ending. the Almighty hath dealt very bitterly with me] Almost the same words as in Job 27:2. For Almighty the Heb. has Shaddai, perhaps an intentional archaism, see Genesis 49:25. Shaddaialone (not El Shaddai) occurs elsewhere only in poetry, e.g. Numbers 24:4; Numbers 24:16 and in Job; Naomi’s words in Rth 1:21 fall into poetic rhythm, as the language of emotion usually does in the O. T.

Read Cambridge on Ruth 1 →
Albert Barnes1798–1870Barnes' Notes on the Bible

See the margin. Similar allusions to the meaning of names are seen in Genesis 27:36; Jeremiah 20:3. The Almighty - שׁדי shadday (see the Genesis 17:1 note).

Read Albert Barnes on Ruth 1 →

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

BSBBerean Standard Bible2020

“Do not call me Naomi, ” she replied. “Call me Mara, because the Almighty has dealt quite bitterly with me.

WEBWorld English Bible2000

She said to them, “Don’t call me Naomi. Call me Mara, for the Almighty has dealt very bitterly with me.

MSBMajority Standard Bible2022

“Do not call me Naomi,” she replied. “Call me Mara, because the Almighty has dealt quite bitterly with me.

NETBNew English Translation2006

But she replied to them, “Don’t call me ‘Naomi’! Call me ‘Mara’ because the Sovereign One has treated me very harshly.

Tyndale line

KJVKing James Version1611

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

ASVAmerican Standard Version1901

And she said unto them, Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me.

RVARevised Version, American1894

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

NWBWebster's Bible1833

And she said to them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

GNVGeneva Bible1599

And she answered them, Call me not Naomi, but call me Mara: for the Almightie hath giuen me much bitternes.

Strictly literal

DBYDarby Translation1890

And she said to them, Call me not Naomi — call me Mara; for the Almighty has dealt very bitterly with me.

YLTYoung's Literal Translation1862

And she saith unto them, 'Call me not Naomi; call me Mara, for the Almighty hath dealt very bitterly to me,

LSVLiteral Standard Version2020

And she says to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly to me,

ILTInterlinear Literal Translation2000

And she said unto them, Call me not Na'omi, call me Mara; for the Almighty hath dealt very bitterly with me.

ULBUnlocked Literal Bible2017

But she said to them, “Do not call me Naomi. Call me Bitter, for the Almighty has dealt very bitterly with me.

From the Latin

DRADouay-Rheims (Challoner)1899

But she said to them: Call me not Noemi, (that is, beautiful,) but call me Mara, (that is, bitter,) for the Almighty hath quite filled me with bitterness.

Simplified

FBVFree Bible Version2020

She said to them, “Don't call me Naomi! Call me Mara, for the Almighty has treated me very bitterly.

BBEBible in Basic English1949

And she said to them, Do not let my name be Naomi, but Mara, for the Ruler of all has given me a bitter fate.

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.

וַandclauseverbתֹּ֣אמֶרshe.saidprepositional phrase · prepositionalאֲלֵיtoהֶ֔ןthemclauseadverbialאַלdo.notverbתִּקְרֶ֥אנָהcallprepositional phrase · prepositionalלִ֖(to)יmeobjectנָעֳמִ֑יNaomiclauseverbקְרֶ֤אןָcallprepositional phrase · prepositionalלִ(to)י֙meobjectמָרָ֔אMaraכִּי(dm)clauseverbהֵמַ֥רhe.has.caused.bitternesssubjectשַׁדַּ֛י[the].Almightyprepositional phrase · prepositionalלִ֖toיmeadverbialמְאֹֽדexceedingly

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 of this verse, with 13 of the 14 words matched. The Septuagint's word order differs but conveys the same essential meaning.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַתֹּ֣אמֶר אֲלֵיהֶ֔ן אַל־ תִּקְרֶ֥אנָה לִ֖י נָעֳמִ֑י קְרֶ֤אןָ לִי֙ מָרָ֔א כִּי־ הֵמַ֥ר שַׁדַּ֛י לִ֖י מְאֹֽד׃

Septuagintthe Greek the translators chose, word by word
וַתֹּ֣אמֶרεἶπενאֲלֵיהֶ֔ןαὐτάςאַל־μὴתִּקְרֶ֥אנָהκαλεῖτέלִ֖יμεנָעֳמִ֑יνωεμινקְרֶ֤אןָκαλέσατέלִי֙μεמָרָ֔אπικράνכִּי־ὅτιהֵמַ֥רἐπικράνθηלִ֖יἱκανὸςמְאֹֽד׃σφόδρα

13 of the 14 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.

Ruth 1:20אָמַרand she saiand she saidאָמַראֶלto themto themאֶלאַלmay notmay notאַלקָרָאyou callyou callקָרָאנִיmemeנִינָעֳמִיNaomiNaomiנָעֳמִיקָרָאcallcallקָרָאנִיmemeנִימַרMaraMaraמַרכִּיforforכִּימָרַרhe has caushe has caused bמָרַרשַׁדַּי[the] Almig[the] Almightyשַׁדַּינִיto meto meנִימְאֹדexceedinglyexceedinglyמְאֹדקָרָאto encountto encounter: mקָרָאנֹ֫עַםpleasantnepleasantnessנֹ֫עַםמַרbitterbitterמַרשָׁדַדto ruinto ruinשָׁדַדלֹאnotnotלֹאמַרdropdropמַראוּדfirebrandfirebrandאוּדצוֹםfastfastצוֹםשֵׁםnamenameשֵׁםכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫החָתַתto to be dto to be dismayחָתַתיָרֵאto fearto fearיָרֵאאֱלִימֶ֫לֶךְElimelechElimelechאֱלִימֶ֫לֶךְרוּתRuthRuthרוּתיָדַעto knowto knowיָדַע
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ruth 1:20

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.

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
וַתֹּ֣אמֶרva.To.mer and she said H559 Verb · Qal · sequential imperfect third person feminine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singular
Hc/Vqw3fs
The company it keepswords that stand beside it more often than chance
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
אֲלֵיהֶ֔ן'a.lei.Hen to them H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3fp — Preposition · suffix
HRd/Sp3fp
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
אַל־'al- may not H408 Particle
724× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Amplified meaning
never, under no circumstances
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

base

Brown-Driver-Briggs glosses

H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition

Strong's Hebrew Dictionary

408 'al al

a negative particle (akin to 3808); not (the qualified

negation, used as a deprecative); once (Job 24:25) as a noun,

nothing:--nay, neither, + never, no ,nor, not, nothing

(worth), rather than.

see HEBREW for 03808

Translators Brief Hebrew Lexicon

אַל (al) — not.

1) not, no, nor, neither, nothing (as wish or preference)

1a) do not, let not (with a verb)

1b) let there not be (with a verb understood)

1c) not, no (with substantive)

1d) nothing (as substantive)

Aramaic equivalent: al (אַל "not" H0409)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
תִּקְרֶ֥אנָהtik.Re.nah you call H7121 Verb · Qal · jussive second person feminine plural
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָרָא 724 vb. call, proclaim, read

Qal

call, cry, utter a loud sound

call, cry

call unto some one

cry for help

proclaim

read aloud

read to oneself

summon

call = name

Niph.

reflex.

pass. be called

Pu. be called

base

Brown-Driver-Briggs glosses

H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound

. call, cry

. . call unto some one

. cry for help

. proclaim

. . read aloud

. read to oneself

. summon

. call = name

. . reflex.

. pass. be called

. be called

Strong's Hebrew Dictionary

7121 qara' kaw-raw'

a primitive root (rather identical with 7122 through the idea

of accosting a person met); to call out to (i.e. properly,

address by name, but used in a wide variety of

applications):--bewray (self), that are bidden, call (for,

forth, self, upon), cry (unto), (be) famous, guest, invite,

mention, (give) name, preach, (make) proclaim(- ation),

pronounce, publish, read, renowned, say.

see HEBREW for 07122

Translators Brief Hebrew Lexicon

קָרָא (qa.ra) — to call: call to.

: call_to/invite/entreat

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

1a5) to summon, invite, call for, call and commission, appoint, call and endow

1a6) to call, name, give name to, call by

1b) (Niphal)

1b1) to call oneself

1b2) to be called, be proclaimed, be read aloud, be summoned, be named

1c) (Pual) to be called, be named, be called out, be chosen

קָרָא (qa.ra) — to call: call by.

: call_by/name

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Juss-2fp — Verb · Qal · jussive second person feminine plural
HVqj2fp
Bible dictionarieson the English sense
Easton's Bible Dictionary

Call

(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).

(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).

Nave's Topical Bible

→ PERSONAL

By Christ Isa 55:5

→ TO SPECIAL RELIGIOUS DUTY

OF ABRAHAM Ge 12:1-3; Isa 51:2; Heb 11:8

MOSES Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34,35

AARON AND HIS SONS Ex 4:14-16

See above, and Ps 105:26; Ex 28:1; Heb 5:4

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
לִ֖יli me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
נָעֳמִ֑יno.'o.Mi Naomi H5281 Noun proper feminine
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Naomi was an Israelite woman who lived before the monarchy. She was the wife of Elimelech and mother of Mahlon and Chilion, and is also known as Mara. Naomi means 'my delight'.
Amplified meaning
meaning pleasant or lovely
Tyndale gloss
Naomi
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָעֳמִי (No`omiy) refers to Naomi, the mother-in-law of Ruth. The name is derived from a root meaning 'pleasant.' Naomi is a significant figure in the Book of Ruth, where she is described as the wife of Elimelech and mother of Mahlon and Chilion. She is also known as Mara, meaning 'bitter,' in Ruth 1:20.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָעֳמִי n.pr.f. mother-in-law of Ruth

base

Brown-Driver-Briggs glosses

H5281 נָעֳמִי mother-in-law of Ruth

Strong's Hebrew Dictionary

5281 No`omiy no-om-ee'

from 5278; pleasant; Noomi, an Israelitess:--Naomi.

see HEBREW for 05278

Translators Brief Hebrew Lexicon

נׇעֳמִי (no.o.mi) — Naomi.

A woman living before Israel's Monarchy, first mentioned at Rut.1.2; married to Elimelech (H0458);

mother of: Mahlon (H4248) and Chilion (H3630); also called Mara at Rut.1.20;

Also named: ma.ra (מָרָא "Mara" H4755)

§ Naomi = "my delight"

wife of Elimelech, mother of Mahlon and Chilion, and mother-in-law of Ruth and Orpah

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper feminine
HNpf
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

na'-o-mi, na-o'-mi, na-o'-mi (no`omi, probably equals "pleasantness"; Septuagint. Codex Vaticanus Noemein; Codex Alexandrinus Noemmei(n)): Wife of Elimelech and mother-in-law of Ru (Ru 1:2-4:17). She went with her husband to the land of Moab, and after his death returned to Bethlehem. When greeted on her return, she told the women of the town to call her, not no`omi ("pleasantness"), but marah ("bitterness"), "for," she said, "the Almighty hath dealt very bitterly with me." She advised Ru in her dealings with Boaz, and afterward nursed their child.ith Anaitis (equalsAnahita), the Asian Artemis. She was the Venus, but sometimes the Diana, of the Romans. There are many variants of the name: Anaea (Strabo xvi.738), Aneitis (Plut. Artax. xxvii), Tanais (Clement of Alexandria, loc. cit.), also Tanath, sometimes in Phoenician inscriptions…

Easton's Bible Dictionary

Naomi

The lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).

Smith's Bible Dictionary

or Nao’mi (my delight), the wife of Elimelech and mother-in-law of Ruth. (Ruth 1:2) etc.; Ruth 2:1 etc.; Ruth 3:1; 4:3 etc. (B.C. 1363.) The name is derived from a root signifying sweetness or pleasantness. Naomi left Judea with her husband and two sons, in a time of famine and went to the land of Moab. Here her husband and sons died; and on her return to Bethlehem she wished to be known as Mara, bitterness , instead of Naomi, sweetness.

American Tract Society Bible Dictionary

Wife of Elimelech, and mother-in-law of Ruth. See RUTH.

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
קְרֶ֤אןָke.Re.na call H7121 Verb · Qal · imperative second person feminine plural
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָרָא 724 vb. call, proclaim, read

Qal

call, cry, utter a loud sound

call, cry

call unto some one

cry for help

proclaim

read aloud

read to oneself

summon

call = name

Niph.

reflex.

pass. be called

Pu. be called

base

Brown-Driver-Briggs glosses

H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound

. call, cry

. . call unto some one

. cry for help

. proclaim

. . read aloud

. read to oneself

. summon

. call = name

. . reflex.

. pass. be called

. be called

Strong's Hebrew Dictionary

7121 qara' kaw-raw'

a primitive root (rather identical with 7122 through the idea

of accosting a person met); to call out to (i.e. properly,

address by name, but used in a wide variety of

applications):--bewray (self), that are bidden, call (for,

forth, self, upon), cry (unto), (be) famous, guest, invite,

mention, (give) name, preach, (make) proclaim(- ation),

pronounce, publish, read, renowned, say.

see HEBREW for 07122

Translators Brief Hebrew Lexicon

קָרָא (qa.ra) — to call: call to.

: call_to/invite/entreat

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

1a5) to summon, invite, call for, call and commission, appoint, call and endow

1a6) to call, name, give name to, call by

1b) (Niphal)

1b1) to call oneself

1b2) to be called, be proclaimed, be read aloud, be summoned, be named

1c) (Pual) to be called, be named, be called out, be chosen

קָרָא (qa.ra) — to call: call by.

: call_by/name

1) to call, call out, recite, read, cry out, proclaim

1a) (Qal)

1a1) to call, cry, utter a loud sound

1a2) to call unto, cry (for help), call (with name of God)

1a3) to proclaim

1a4) to read aloud, read (to oneself), read

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Impv-2fp — Verb · Qal · imperative second person feminine plural
HVqv2fp
Bible dictionarieson the English sense
Easton's Bible Dictionary

Call

(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).

(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).

Nave's Topical Bible

→ PERSONAL

By Christ Isa 55:5

→ TO SPECIAL RELIGIOUS DUTY

OF ABRAHAM Ge 12:1-3; Isa 51:2; Heb 11:8

MOSES Ex 3:2,4,10; 4:1-16; Ps 105:26; Ac 7:34,35

AARON AND HIS SONS Ex 4:14-16

See above, and Ps 105:26; Ex 28:1; Heb 5:4

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
לִי֙li me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
מָרָ֔אma.Ra' Mara H4755 N-proper
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Mara is a name given to Naomi, meaning bitterness, after she experienced many hardships. It is first mentioned in the book of Ruth, where Naomi laments her situation. The name reflects her difficult circumstances.
Amplified meaning
meaning bitter, signifying sorrow
Tyndale gloss
Mara
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מַר (mar) means 'bitter' or 'bitterness.' It is notably associated with the character Naomi, who refers to herself as מָרָא (Mara) in the Book of Ruth, reflecting her sorrow. The word is feminine and can symbolize bitterness in a broader sense.

Brown-Driver-Briggs Hebrew Lexicon (full)

מַר adj. and subst. bitter, bitterness

base

Brown-Driver-Briggs glosses

H4755 מַר bitter, bitterness

Strong's Hebrew Dictionary

4755 Mara' maw-raw'

for 4751 feminine; bitter; Mara, a symbolic name of

Naomi:--Mara.

see HEBREW for 04751

Translators Brief Hebrew Lexicon

מָרָא (ma.ra) — Mara.

A woman living before Israel's Monarchy, first mentioned at Rut.1.2; married to Elimelech (H0458);

mother of: Mahlon (H4248) and Chilion (H3630); also called Mara at Rut.1.20;

Another name of no.o.mi (נׇעֳמִי "Naomi" H5281)

§ Mara = "bitterness"

a name that Naomi called herself due to her calamities

Morphologythe parsing behind the code
Berean parsing
N-proper — N-proper
HAafsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ma'-ra, mar'-a (marah, "bitter"): The term which Naomi applies to herself on her return from Moab to her native country (Ru 1:20). Changed beyond recognition, she creates astonishment among her former acquaintances, who ask, "Is this Naomi?" She replies, "Call me not Naomi" (i.e. "pleasant" or "sweet"), but "call me Mara" (i.e. "bitter"). In the light of her bitter experience, and her present pitiable plight, the old name has become peculiarly inappropriate.

Easton's Bible Dictionary

Mara

Bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (Ruth 1:20).

Smith's Bible Dictionary

(sad, bitter), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. (Ruth 1:20)

Hitchcock's Bible Names Dictionary

Marah, bitter; bitterness

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
כִּי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
הֵמַ֥רhe.Mar he has caused bitterness H4843 Verb · Hiphil · perfect third person masculine singular
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The word marar means to be or make something bitter. It can also describe a strong or intense emotion, such as anger or grief. In the Bible, it is used to describe a range of feelings and experiences, from physical bitterness to emotional pain.
Amplified meaning
treated, handled, exceedingly, very, with intense suffering, pain
Tyndale gloss
to provoke
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָרַר (marar) is a Hebrew verb meaning to be bitter, with various forms indicating actions like making something bitter or showing bitterness. It can express both literal and figurative bitterness, and can also imply provoking or vexing. The entries suggest its usage in different grammatical forms, including Qal, Piel, Hiphil, and Hithpalpel, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָרַר vb. be bitter

Qal be bitter

Pi. make bitter, shew bitterness

Hiph. make bitter, shew bitterness

Hithpalp. and the king of the south shall embitter himself (be enraged)

base

Brown-Driver-Briggs glosses

H4843 מָרַר be bitter

Strong's Hebrew Dictionary

4843 marar maw-rar'

a primitive root; properly, to trickle (see 4752); but used

only as a denominative from 4751; to be (causatively, make)

bitter (literally or figuratively):--(be, be in, deal, have,

make) bitter(-ly, - ness), be moved with choler, (be, have

sorely, it) grieved(-eth), provoke, vex.

see HEBREW for 04752

see HEBREW for 04751

Translators Brief Hebrew Lexicon

מָרַר (ma.rar) — to provoke.

1) to be bitter

1a) (Qal) to be bitter

1b) (Piel)

1b1) to show bitterness

1b2) to make bitter

1c) (Hiphil) to make bitter, embitter

1d) (Hithpalpel)

1d1) to embitter oneself

1d2) to be enraged

2) (TWOT) to be strong, strengthen

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singular
HVhp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

bit'-er-ness.

See BITTER.

Thompson Chain Reference topics

--SEE Hatred, HATRED

Malice, KINDNESS-

& CRUELTY

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
שַׁדַּ֛יsha.Dai [the] Almighty H7706 Noun proper
48× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Shadday means Almighty, referring to God's great power. It is another name for the Lord, emphasizing His strength and might. This name is used in the Bible to describe God's power and authority.
Amplified meaning
Shadday, the all-powerful One
Tyndale gloss
Almighty
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).

Brown-Driver-Briggs Hebrew Lexicon (full)

שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)

base

Brown-Driver-Briggs glosses

H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)

Strong's Hebrew Dictionary

7706 Shadday shad-dah'-ee

from 7703; the Almighty:--Almighty.

see HEBREW for 07703

Translators Brief Hebrew Lexicon

שַׁדַּי (shad.day) — Almighty.

Shaddai, the Almighty (God)

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means almighty, most powerful

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpt
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol-mit'-i:

(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.

(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.

and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
לִ֖יli to me H9030 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נִי (ni) — me.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular

Morphologythe parsing behind the code
Berean parsing
HRd/Sp1bs — Preposition · suffix
HRd/Sp1bs
and she said to them may not you call me Naomi call me Mara for he has caused bitterness [the] Almighty to me exceedingly
מְאֹֽד׃me.'Od exceedingly H3966
300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Meod means 'much' or 'very' and is used to emphasize something. It can mean 'exceedingly' or 'greatly' and is often used to show strong feelings or actions.
Tyndale gloss
much
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.

Brown-Driver-Briggs Hebrew Lexicon (full)

מְאֹד n.m. muchness, force, abundance, exceedingly

force, might

in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)

base

Brown-Driver-Briggs glosses

H3966 מְאֹד muchness, force, abundance, exceedingly . force, might

. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)

Strong's Hebrew Dictionary

3966 m`od meh-ode'

from the same as 181; properly, vehemence, i.e. (with or

without preposition) vehemently; by implication, wholly,

speedily, etc. (often with other words as an intensive or

superlative; especially when repeated):--diligently,

especially, exceeding(-ly), far, fast, good, great(-ly), X

louder and louder, might(-ily, -y), (so) much, quickly, (so)

sore, utterly, very (+ much, sore), well.

see HEBREW for 0181

Translators Brief Hebrew Lexicon

מְאֹד (me.od) — much.

adv

1) exceedingly, much

subst

2) might, force, abundance

n m

3) muchness, force, abundance, exceedingly

3a) force, might

3b) exceedingly, greatly, very (idioms showing magnitude or degree)

3b1) exceedingly

3b2) up to abundance, to a great degree, exceedingly

3b3) with muchness, muchness

Morphologythe parsing behind the code
Berean parsing
HAcmsa
HAcmsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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