Isaiah 42:17 — Word Study
WLCנָסֹ֤גוּ אָחוֹר֙ יֵבֹ֣שׁוּ בֹ֔שֶׁת הַבֹּטְחִ֖ים בַּפָּ֑סֶל הָאֹמְרִ֥ים לְמַסֵּכָ֖ה אַתֶּ֥ם אֱלֹהֵֽינוּ׃ ס
BSABut those who trustbâṭach [have confidence, rely on] in idolspeçel [carved images, false gods] and sayʼâmar [declare, profess] to molten imagesmaççêkâh [cast metal statues, liquid metal figures] Youʼattâh [as objects of worship] are our godsʼĕlôhîym [our Elohim, objects of reverence] will be turnedçûwg■ backʼâchôwr [removed backward, utterly disappointed] in utterbôsheth [complete, extreme] shamebûwsh▸ [humiliation, guilt]
| Greek | English | Parsing |
|---|---|---|
| נָסֹ֤גוּ | they will be turned back | Verb, Niphal, perfect third person common plural |
| אָחוֹר֙ | backwards | Noun common, masculine singular absolute |
| יֵבֹ֣שׁוּ | they will be ashamed | Verb, Qal, imperfect third person masculine plural |
| בֹ֔שֶׁת | shame | Noun common, feminine singular absolute |
| הַבֹּטְחִ֖ים | those [who] trust | Particle, verb qal participle (active) masculine plural |
| בַּפָּ֑סֶל | in idol | Preposition, noun common masculine singular absolute |
| הָאֹמְרִ֥ים | those [who] say | Particle, verb qal participle (active) masculine plural |
| לְמַסֵּכָ֖ה | to a molten image | Preposition, noun common feminine singular absolute |
| אַתֶּ֥ם | you | Pronoun |
| אֱלֹהֵֽינוּ׃ ס | [are] god our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But those who trust in idols and say to molten images, ‘You are our gods!’ will be turned back in utter shame. |
| KJV | ¶ They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods. |
| ASV | They shall be turned back, they shall be utterly put to shame, that trust in graven images, that say unto molten images, Ye are our gods. |
| YLT | Removed backward — utterly ashamed, Are those trusting in a graven image, Those saying to a molten image, 'Ye [are] our gods.' |
| WEB | “Those who trust in engraved images, who tell molten images, ‘You are our gods,’ will be turned back. They will be utterly disappointed. |
| BBE | They will be turned back and be greatly shamed who put their hope in pictured images, who say to metal images, You are our gods. |
Where they part company is in the interpretation of נָסֹ֤גוּ — see How Translations Differ.
The sentence has a main clause with participial phrases that describe the subjects, followed by the consequence of their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbסוּג
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 — Isaiah 42:17
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 — Warning Against Idolatrygenerated
Isaiah 42:17 addresses the futility of trusting in idols and the shame that follows such misplaced faith. The surrounding verses emphasize God's guidance for those who follow Him, contrasting it with the fate of those who turn to false gods. This warning is consistent throughout the book of Isaiah, where the prophet calls for faithfulness to the true God and denounces idolatry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:29 | Surely you will be ashamed of the sacred oaks in which you have delighted; you will be embarrassed by the gardens that you have chosen. |
| 2 | Isaiah 44:11 | Behold, all his companions will be put to shame, for the craftsmen themselves are only human. Let them all assemble and take their stand; they will all be brought to terror and shame. |
| 3 | Isaiah 45:16–17 | They will all be put to shame and humiliated; the makers of idols will depart together in disgrace. |
| 4 | Psalm 97:7 | All worshipers of images are put to shame— those who boast in idols. Worship Him, all you gods! |
| 5 | Jeremiah 2:26–27 | As the thief is ashamed when he is caught, so the house of Israel is disgraced. They, their kings, their officials, their priests, and their prophets |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — נָסֹ֤גוּ, na.So.gugenerated
The verb סוּג (soog) means to turn back or retreat. In this context, it indicates a reversal of fortune for those who trust in idols, suggesting a movement away from faithfulness to God.
The Niphal form indicates a passive or reflexive action, implying that these individuals will not only turn back but will also experience the consequences of their actions, such as shame and disappointment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses will be turned back for נָסֹ֤גוּ.
Sentence Structuregenerated
The main verb is נָסֹ֤גוּ (they will be turned back), which governs the sentence. It is followed by an adverbial phrase אָחוֹר֙ (backwards) that specifies the direction of the turning.
The structure emphasizes the consequences of idolatry, with the verbs יֵבֹ֣שׁוּ (they will be ashamed) and בֹ֔שֶׁת (shame) providing further clarity on the outcome for those who trust in idols.
Septuagint Backgroundgenerated
The Septuagint translates נָסֹ֤גוּ as ὀπίσω (behind), which conveys a similar sense of retreat or turning away, but with a focus on the direction rather than the action of turning back.
This choice indicates a slight narrowing of meaning, emphasizing the backward movement associated with shame and disappointment.
In plain words — the whole versegenerated
Isaiah 42:17 warns that those who trust in idols will be turned back and experience shame. This verse emphasizes the futility of relying on false gods and the consequences that follow such misplaced trust.
Frequently Asked Questionsgenerated
To trust in idols means to place confidence in false gods or images instead of the true God, leading to disappointment and shame.
Being turned back signifies a loss of direction and purpose, indicating that those who trust in idols will face negative consequences for their choices.
This verse reflects Isaiah's broader message of warning against idolatry and calling the people to return to faithfulness to God.
In this context, 'shame' implies feelings of guilt and humiliation that arise from trusting in something that ultimately fails.
Reflection Questionsgenerated
- In what ways have I seen the consequences of misplaced trust in my own life?
- How can I better discern what I place my trust in?
- What steps can I take to ensure my faith is rooted in the true God?
- How does understanding the concept of shame in this verse affect my view of idolatry?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 42:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey shall be turned back,.... Either from their former course, from their idolatry and their idols, and be converted, and turn to the living God; or it may be understood of such Gentiles as were not
Read John Gill on Isaiah 42 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.
Read Robert Jamieson on Isaiah 42 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis may be understood either, 1. Of the converted Gentiles; who shall be turned back from their former sinful course, and shall sincerely grieve, and be ashamed that they did trust, &c., as the word may be rendered; that they should ever be guilty of such wickedness and madness to worship and trust in idols. Or rather, 2. Of those Gentiles who, when their brethren embraced the true God and Christ, persisted obstinately in their idolatrous courses, who shall be confounded and destroyed; for this phrase of being turned back is generally used in Scripture in a bad sense; or of them who are overthrown, or put to flight in battle, as 35:4 70:2,3, &c. And the like I may say of being ashamed, or…
Read Matthew Poole on Isaiah 42 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 42:17 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye [are] our gods.Ver. 17. They shall be greatly ashamed.] Heb., Be ashamed with shame; because disappointed and defeated, as the Papists oft have been when they have fought against Protestants, in that Bellum Hussiticum in Germany especially; and yet Bellarmine hath the face to say that the Catholics were never yet worsted by the heretics, as they call us, in a set battle.
Read John Trapp on Isaiah 42 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) They shall be greatly ashamed . . .—Manifestly the winding up of a section. The foretold victories of Cyrus shall bring shame and confusion on the worshippers of the idols which he, the representative of a purer faith, should overthrow.
Read Charles John Ellicott on Isaiah 42 →CambridgeThe Cambridge Bible for Schools and Colleges17. The confusion of the idolaters, through the “revelation of the glory of God” (ch. Isaiah 40:5), the Babylonians being those specially referred to (cf. ch. Isaiah 46:1); they shall be utterly ashamed (as ch. Isaiah 41:11).
Read Cambridge on Isaiah 42 →Albert Barnes1798–1870Barnes' Notes on the BibleThey shall be turned back - The phrases, to be turned back, and to be suffused with shame, are frequently used in the Scriptures to denote a state of disappointment in regard to an object of trust or
Read Albert Barnes on Isaiah 42 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSec. 3. GOD’S WITH ISRAEL, Isaiah 42:17 to Isaiah 44:5.The controversy with heathendom closed. Its period is from Abraham’s call ideally to the last triumph of Messiah. The message is now again to Israel.
Read Daniel Denison Whedon on Isaiah 42 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But those who trust in idols and say to molten images, ‘You are our gods!’ will be turned back in utter shame.
“Those who trust in engraved images, who tell molten images, ‘You are our gods,’ will be turned back. They will be utterly disappointed.
But those who trust in idols and say to molten images, ‘You are our gods!’ will be turned back in utter shame.
Those who trust in idols will turn back and be utterly humiliated, those who say to metal images, ‘You are our gods.’”
Tyndale line
¶ They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.
They shall be turned back, they shall be utterly put to shame, that trust in graven images, that say unto molten images, Ye are our gods.
They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say unto molten images, Ye are our gods.
They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods.
They shall be turned backe: they shall be greatly ashamed, that trust in grauen images, and say to the molten images, Yee are our gods.
Strictly literal
They shall be turned back, they shall be covered with shame, that confide in graven images, that say to the molten images, Ye are our gods.
Removed backward — utterly ashamed, Are those trusting in a graven image, Those saying to a molten image, 'Ye [are] our gods.'
Removed backward—utterly ashamed, || Are those trusting in a carved image, || Those saying to a molten image, “You [are] our gods.”
They shall be turned back, they shall be ashamed, that trust in graven images, that say to molten idols, Ye are our gods.
They will be turned back, they will be completely put to shame, those who trust in carved figures, who say to cast metal figures, “You are our gods.”
From the Latin
They are turned back: let them be greatly confounded, that trust in a graven thing, that say to a molten thing: You are our god.
Simplified
But those who trust in idols and say to images, ‘You are our gods!’ will be rejected in humiliation and shame.
They will be turned back and be greatly shamed who put their hope in pictured images, who say to metal images, You are our gods.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint in meaning, with 9 of the 10 words matched. The Dead Sea Scrolls also align closely, with minor variations in wording but maintaining the same essential message about the fate of idolaters.
נָסֹ֤גוּ אָחוֹר֙ יֵבֹ֣שׁוּ בֹ֔שֶׁת הַבֹּטְחִ֖ים בַּפָּ֑סֶל הָאֹמְרִ֥ים לְמַסֵּכָ֖ה אַתֶּ֥ם אֱלֹהֵֽינוּ׃ ס
9 of the 10 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.
נסגו אחור ובושו בושת הבוטחים בפסלח האמרימ למסכה אתמה אלוהי׳נו
10 words on the leather.
[נסגו] [אחור] [יבשו] [בשת] [הבטחים] [בפסל] [האמרים] למסכה אתם [אלהי׳נו]
1 word on the leather — 1 partly restored, 8 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 Isaiah 42:17
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.
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
N-ms — Noun common · masculine singular absoluteHNcmsa
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Idol
(1.) Heb. aven, “nothingness;” “vanity” (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).
(2.) ‘Elil, “a thing of naught” (Ps. 97:7; Isa. 19:3); a word of contempt, used of the gods of Noph (Ezek. 30:13).
(3.) ‘Emah, “terror,” in allusion to the hideous form of idols (Jer. 50:38).
An image or anything used as an object of worship in place of the true God. Among the earliest objects of worship, regarded as symbols of deity, were the meteoric stones,which the ancients believed to have been images of the Gods sent down from heaven. From these they transferred their regard to rough unhewn blocks, to stone columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were connected, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on solemn days. Of the forms assumed by the idolatrous images we have not many traces in the Bible. Dagon, the fish-god of the Philistines, was a human figure terminating in a fish; and that the Syrian deities were represented in later times in a symbolical human shape we know for certainty. When the process of adorning the image was completed, it was placed in a temple or…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
mol'-t'-n.
See IMAGES.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp