Deuteronomy 32:3 — Word Study
WLCכִּ֛י שֵׁ֥ם יְהוָ֖ה אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵאלֹהֵֽינוּ׃
BSAForkîy [because of this reason] I will proclaimqârâʼ▸ [declare, publish, invoke] the nameshêm [identity, character, reputation] of the LORDYᵉhôvâh [Yehovah, the self-existent God] Ascribeyâhab [attribute, give, assign] greatnessgôdel [magnitude, majesty, splendor] to our Godʼĕlôhîym [Elohim, the one supreme God, our divine Judge]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| שֵׁ֥ם | [the] name of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֶקְרָ֑א | I will proclaim | Verb, Qal, imperfect first person common singular |
| הָב֥וּ | ascribe | Verb, Qal, imperative second person masculine plural |
| גֹ֖דֶל | greatness | Noun common, masculine singular absolute |
| לֵאלֹהֵֽינוּ׃ | to God our | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I will proclaim the name of the LORD. Ascribe greatness to our God! |
| KJV | Because I will publish the name of the LORD: ascribe ye greatness unto our God. |
| ASV | For I will proclaim the name of Jehovah: Ascribe ye greatness unto our God. |
| YLT | For the Name of Jehovah I proclaim, Ascribe ye greatness to our God! |
| WEB | For I will proclaim Yahweh’s name. Ascribe greatness to our God! |
| BBE | For I will give honour to the name of the Lord: let our God be named great. |
Where they part company is in the rendering of הָב֥וּ — see How Translations Differ.
The sentence consists of a main clause followed by an imperative phrase, emphasizing the act of proclamation and the call to action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 — Deuteronomy 32:3
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 Song of Mosesgenerated
Deuteronomy 32:3 is part of a song that Moses teaches the Israelites. This song serves as a reminder of God's faithfulness and power, encouraging the people to remember and proclaim His greatness. It reflects on the relationship between God and His people, emphasizing the importance of acknowledging His identity and character.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 3:13–16 | Then Moses asked God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is His name?’ What should I tell them?” |
| 2 | Exodus 6:3 | I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the LORD I did not make Myself known to them. |
| 3 | Exodus 20:24 | You are to make for Me an altar of earth, and sacrifice on it your burnt offerings and peace offerings, your sheep and goats and cattle. In every place where I cause My name to be remembered, I will come to you and bless you. |
| 4 | Exodus 34:5–7 | And the LORD descended in a cloud, stood with him there, and proclaimed His name, the LORD. |
| 5 | Psalm 29:1–2 | Ascribe to the LORD, O heavenly beings, ascribe to the LORD glory and strength. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — הָב֥וּ, ha.Vugenerated
The verb יָהַב (ha.Vu) means to give or ascribe, and in this context, it is an imperative form directed at the people. It calls them to actively recognize and attribute greatness to God.
This command emphasizes the importance of acknowledging God's majesty and splendor, inviting a communal response to His divine nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase ascribe greatness to convey the imperative nature of the command.
Sentence Structuregenerated
The main verb אֶקְרָ֑א ('ek.Ra') governs the sentence, indicating Moses' proclamation. It is followed by a noun phrase that identifies what he will proclaim and an imperative verb directing the people to respond.
The structure emphasizes the act of proclamation as central, with the subsequent command to ascribe greatness serving as a direct call to action.
Septuagint Backgroundgenerated
The Septuagint translates שֵׁם as ὄνομα (onoma), maintaining the focus on God's identity. This choice reflects the importance of God's name in both Hebrew and Greek contexts, highlighting His character.
The verb הָב֥וּ is rendered as δότε (dote), which also means to give. This choice reinforces the action of attributing greatness as a gift from the people to God.
In plain words — the whole versegenerated
Deuteronomy 32:3 shows Moses proclaiming the name of the LORD and urging the people to recognize God's greatness. This verse emphasizes the importance of acknowledging God's identity and character in the community of Israel.
Frequently Asked Questionsgenerated
To proclaim the name of the LORD means to declare His identity, character, and reputation, acknowledging His power and authority in the lives of His people.
Ascribing greatness to God is important as it recognizes His majesty and splendor, fostering a sense of reverence and gratitude among His people.
We can ascribe greatness to God through worship, prayer, and by sharing testimonies of His goodness and faithfulness in our lives.
The name 'Yahweh' signifies the self-existent nature of God, emphasizing His eternal existence and authority over all creation.
Reflection Questionsgenerated
- In what ways can I proclaim God's name in my daily life?
- How can I encourage others to recognize and ascribe greatness to God?
- What attributes of God do I find most significant, and how can I express these in my worship?
- How does understanding God's character influence my relationship with Him?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 32:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause I will publish the name of the Lord,.... Not call on his name, as some, nor call to the heaven and earth in his name, as others, but proclaim his name, even the same that was proclaimed
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: My doctrine shall drop ... The language may justly be
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe name of the Lord, i.e. his glorious excellencies and righteous and worthy actions, by which he hath made himself known, as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him, whatsoever befalls you, and that it is gross madness to forsake such a God for dumb idols and mere vanities. As I am about to publish the great power and majesty and glory of God, so do you also own and acknowledge it, as you have reason to do; or, do you attend to the words which God hath commanded me to speak to you in his name with that diligence, reverence, and godly fear which the presence of so great and glorious a Majesty calls for.
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:3 Because I will publish the name of the LORD: ascribe ye greatness unto our God.Ver. 3. Ascribe ye greatness,] i.e., Tremble at his word, and take it to heart. See 1 Thessalonians 2:13.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3)—“For (or when) it is the Name JEHOVAH that I utter; Give ye greatness to our God.”
Read Charles John Ellicott on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges3. proclaim the name of Jehovah] See J, Exodus 33:19, where name = character and is parallel to glory (Deuteronomy 32:18) as above, Deuteronomy 26:19, it is parallel to praise and honour. Both ideas, character and renown, are probably included here. Cp. Deuteronomy 12:5, Deuteronomy 28:58. give ye greatness unto our God] Cp. Deuteronomy 3:24, Psalms 29:1 f.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Because I will publish the name of the Lord — Better, I will proclaim the name of Jehovah. The Hebrew word χψΰ, like the Greek κηρυσσω, means to make a proclamation as a herald or as a prophet.
Read Daniel Denison Whedon on Deuteronomy 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For I will proclaim the name of the LORD. Ascribe greatness to our God!
For I will proclaim Yahweh’s name. Ascribe greatness to our God!
For I will proclaim the name of the LORD. Ascribe greatness to our God!
For I will proclaim the name of the Lord; you must acknowledge the greatness of our God.
Tyndale line
Because I will publish the name of the LORD: ascribe ye greatness unto our God.
For I will proclaim the name of Jehovah: Ascribe ye greatness unto our God.
For I will proclaim the name of the LORD: Ascribe ye greatness unto our God.
Because I will publish the name of the LORD: ascribe ye greatness to our God.
For I will publish the name of the Lord: giue ye glorie vnto our God.
Strictly literal
For the name of Jehovah will I proclaim: Ascribe greatness unto our God!
For the Name of Jehovah I proclaim, Ascribe ye greatness to our God!
For I proclaim the Name of YHWH; Ascribe greatness to our God!
When I call on the name of the Lord, ascribe ye greatness unto our God.
For I will proclaim the name of Yahweh, and ascribe greatness to our God.
From the Latin
Because I will invoke the name of the Lord: give ye magnificence to our God.
Simplified
I will praise the Lord's character. Tell everyone how great he is!
For I will give honour to the name of the Lord: let our God be named great.
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 of Deuteronomy 32:3 states, 'For I will proclaim the name of the LORD. Ascribe greatness to our God!' The Septuagint aligns closely with the Masoretic Text, matching all seven words, though its word order and articles differ. The Samaritan Pentateuch presents two differences, using 'ב' (in) and 'ו' (and) in place of the Masoretic Text's phrasing. The Dead Sea Scrolls include fragments that partially restore the verse but do not provide a complete text, with some words being supplied by editors. Overall, the Masoretic Text is supported by the Septuagint, while the Samaritan Pentateuch shows minor variations, and the Dead Sea Scrolls offer limited textual evidence.
כִּ֛י שֵׁ֥ם יְהוָ֖ה אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵאלֹהֵֽינוּ׃
7 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.
כי בשׁם יהוה אקרא והבו גדל לאלהינו
2 words differ from the Masoretic Text: ב (in), ו (and)
[כי] [שם] [יהוה] [אקרא] [הבו] גדולה [לאלהי׳נו]
nothing on the leather here — 1 partly restored, 6 supplied entire by an editor.
הבו [גדל] [לאלהי׳נו]
3 words of the verse are on this fragment — 1 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 32:3
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.
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.'
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
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
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.
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)
Conj — ParticleHTc
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…
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 — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
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.
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
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
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
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
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
גֹּ֫דֶל (godel) means greatness or magnitude, and can also refer to magnificence. It has a negative connotation when used to denote pride or insolence. The word is derived from a root meaning to be great, indicating both literal and figurative senses of size or importance.
גֹּ֫דֶל n.m. greatness
greatness, magnitude
magnificence
in bad sense, = pride, insolence of heart
base
H1433 גֹּ֫דֶל greatness . greatness, magnitude
. magnificence
. in bad sense, = pride, insolence of heart
1433 godel go'-del
from 1431; magnitude (literally or figuratively):--
greatness, stout(-ness).
see HEBREW for 01431
גֹּ֫דֶל (go.del) — greatness.
1) greatness
1a) greatness, magnitude
1b) magnificence
1c) pride, insolence (bad sense)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bp