Jeremiah 2:11 — Word Study
WLCהַהֵימִ֥יר גּוֹי֙ אֱלֹהִ֔ים וְהֵ֖מָּה לֹ֣א אֱלֹהִ֑ים וְעַמִּ֛י הֵמִ֥יר כְּבוֹד֖וֹ בְּל֥וֹא יוֹעִֽיל׃
BSAHas a nationgôwy [Gentile, non-Hebrew people] its godsʼĕlôhîym [idols, false deities] Yet they [are]hêm [in reality] notlôʼ gods [at all]ʼĕlôhîym [not divine] But My peopleʻam [Israel, God's chosen] have exchangedmûwr■ [traded, swapped] their Glorykâbôwd [great honor, splendor] for uselesslôʼ [in place of, profitless, worthless] idolsyaʻal▸ [false gods, images]
| Greek | English | Parsing |
|---|---|---|
| הַהֵימִ֥יר | ¿ has it exchanged | Particle, verb hiphil perfect third person masculine singular |
| גּוֹי֙ | a nation | Noun common, masculine singular absolute |
| אֱלֹהִ֔ים | gods | Noun common, masculine plural absolute |
| וְהֵ֖מָּה | and they | Conjunction, pronoun |
| לֹ֣א | not | Particle |
| אֱלֹהִ֑ים | [are] gods | Noun common, masculine plural absolute |
| וְעַמִּ֛י | and people my | Conjunction, noun common masculine singular construct, suffix |
| הֵמִ֥יר | it has exchanged | Verb, Hiphil, perfect third person masculine singular |
| כְּבוֹד֖וֹ | glory its | Noun common masculine singular construct, suffix |
| בְּל֥וֹא | for [that which] not | Preposition, particle |
| יוֹעִֽיל׃ | it profits | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Has a nation ever changed its gods, though they are no gods at all? Yet My people have exchanged their Glory for useless idols. |
| KJV | Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. |
| ASV | Hath a nation changed its gods, which yet are no gods? but my people have changed their glory for that which doth not profit. |
| YLT | Hath a nation changed gods? (And they [are] no gods!) And My people hath changed its honour For that which doth not profit. |
| WEB | Has a nation changed its gods, which really are no gods? But my people have changed their glory for that which doesn’t profit. |
| BBE | Has any nation ever made a change in their gods, though they are no gods? but my people have given up their glory in exchange for what is of no profit. |
Where they part company is אֱלֹהִ֔ים — see How Translations Differ.
The sentence has a main clause with a subordinate clause providing additional context, followed by another main clause that contrasts with the first.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגּוֹי
verbמוּר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 2:11
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 Unfaithfulness of Israelgenerated
Jeremiah 2:11 highlights a profound question about loyalty and exchange. God points out that while nations may change their gods, His people have made a grave error by trading their true glory for idols that hold no value. This passage reflects God's disappointment with Israel's choices and serves as a reminder of the consequences of forsaking Him for false representations of divinity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 2:5 | This is what the LORD says: “What fault did your fathers find in Me that they strayed so far from Me, and followed worthless idols, and became worthless themselves? |
| 2 | Micah 4:5 | Though each of the peoples may walk in the name of his god, yet we will walk in the name of the LORD our God forever and ever. |
| 3 | 1 Peter 1:18 | For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, |
| 4 | Jeremiah 16:20 | Can man make gods for himself? Such are not gods!” |
| 5 | Psalm 115:4 | Their idols are silver and gold, made by the hands of men. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַהֵימִ֥יר, ha.hei.Mirgenerated
The verb הַהֵימִ֥יר (ha.hei.Mir) is a Hiphil perfect form meaning 'has it exchanged.' It indicates an action of exchanging or changing places, often in a context of trading something valuable for something worthless.
In this verse, it emphasizes the foolishness of Israel's choice to exchange their true glory for idols, highlighting the gravity of their unfaithfulness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הַהֵימִ֥יר governs the sentence, with two subjects: the nation and God's people. The structure emphasizes the contrast between nations that change their gods and Israel's choice to exchange their glory.
The sentence's flow highlights the absurdity of the situation, first questioning the actions of nations before revealing the deeper betrayal of God's people.
Septuagint Backgroundgenerated
The Septuagint translates הַהֵימִ֥יר as ἀλλάχονται, which means 'they are changed.' This choice suggests a broader interpretation, indicating a more general sense of change rather than a direct exchange, which may imply a deeper commentary on the nature of idolatry.
This translation reflects a possible understanding of the futility of worshipping false gods, aligning with the overall message of the passage.
In plain words — the whole versegenerated
Jeremiah 2:11 asks if any nation would change its gods, even if they are not real gods. Yet, God's people, Israel, have traded their true glory for worthless idols. This highlights their unfaithfulness and the futility of their choices.
Frequently Asked Questionsgenerated
It signifies that Israel has turned away from the true honor and splendor that comes from God, opting instead for worthless idols that cannot provide true value.
God uses this comparison to emphasize the absurdity of Israel's actions, as even nations that do not know Him would not abandon their gods, highlighting the depth of Israel's betrayal.
Worshipping idols implies a rejection of God's sovereignty and a choice to trust in something that cannot provide true security or value.
This verse encapsulates the theme of unfaithfulness in Jeremiah, where God continually calls His people back to Himself, warning them of the consequences of their choices.
Reflection Questionsgenerated
- In what ways have I exchanged what is valuable for something worthless in my own life?
- How can I better recognize the true glory of God in my daily choices?
- What idols might I be tempted to turn to instead of relying on God?
- How does understanding this verse change my perspective on faithfulness to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 2:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHath a nation changed their gods, which are yet no gods?.... Though they are not by nature gods which they worship, only nominal and fictitious deities, yet they did not change them for others; but
Read John Gill on Jeremiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Glory - Yahweh, the glory of Israel (Psalms 106:20; Romans 1:23).
Read Robert Jamieson on Jeremiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath a nation changed their gods? q.d. No, they are unmovable and fixed to their idols, although they are false gods; what they receive from their fathers they tenaciously hold. Their glory, viz. the true God, who was their glory; a metonymy of the adjunct, ; and who always did them good, giving them cause to glory in him, and to make their boast of him. For that which doth not profit; for those which never did or can do them good, that have no essence or power; but of whom they must necessarily be ashamed, as .
Read Matthew Poole on Jeremiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 2:11 Hath a nation changed [their] gods, which [are] yet no gods? but my people have changed their glory for [that which] doth not profit.Ver. 11. Hath a nation changed their gods?] No; they are too pertinacious in their superstitions. Xenophon saith it was an oracle of Apollo, that those gods are rightly worshipped which were delivered them by their ancestors; and this he greatly applaudeth. Cicero also saith, that no reason shall ever prevail with him to relinquish the religion of his forefathers. That monarch of Morocco told an English ambassador, that he had lately read St Paul, and that he disliked nothing in him but this, that he had changed his religion. Which yet are no…
Read John Trapp on Jeremiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Hath a nation . . .—Emphatically a heathen “nation,” as contrasted with the “people” of Jehovah. They were faithful to their false gods; Israel was unfaithful to the true. The words “changed their glory” find an echo in Romans 1:23, though here they express the thought that the worship of Jehovah was the true glory of Israel as a people, and that they had wilfully abandoned it.
Read Charles John Ellicott on Jeremiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges11. a nation] i.e. a heathen nation. which yet are no gods] Therefore it need not have occasioned surprise, if their worshippers had at some time deserted them. Heathen nations are loyal to their gods, unreal though they be. For reference to the question whether Jeremiah was a ‘speculative,’ or only a practical, monotheist, see Intr. ii. § 3 (a). their glory] Jehovah, Whose very nature is glory, makes that glory known to Israel as His chosen people, and gives them a share in it. Cp. Deuteronomy 10:21; also 1 Samuel 4:21; Psalms 106:20. be horribly afraid] lit. shudder, bristle with horror.
Read Cambridge on Jeremiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleA nation - A Gentile nation, in strong antithesis to people, the appellation of Israel.
Read Albert Barnes on Jeremiah 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Changed — äéîéø. It is best to regard this as from an ayin-vav root, and not as identical in its root with “boast yourselves,” in Isaiah 61:1. Gods — Our Authorized Version misses the full force of the original.
Read Daniel Denison Whedon on Jeremiah 2 →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
Has a nation ever changed its gods, though they are no gods at all? Yet My people have exchanged their Glory for useless idols.
Has a nation changed its gods, which really are no gods? But my people have changed their glory for that which doesn’t profit.
Has a nation ever changed its gods? (Yet they are not gods at all.) But My people have exchanged their Glory for useless idols.
Has a nation ever changed its gods (even though they are not really gods at all)? But my people have exchanged me, their glorious God, for a god that cannot help them at all!
Tyndale line
Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
Hath a nation changed its gods, which yet are no gods? but my people have changed their glory for that which doth not profit.
Hath a nation changed their gods, which yet are no gods? but my people have changed their glory for that which doth not profit.
Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.
Hath any nation changed their gods, which yet are no gods? but my people haue chaged their glorie, for that which doeth not profite.
Strictly literal
Hath a nation changed [its] gods? and they are no gods; — but my people have changed their glory for that which doth not profit.
Hath a nation changed gods? (And they [are] no gods!) And My people hath changed its honour For that which doth not profit.
Has a nation changed gods? (And they [are] no gods!) And My people has changed its glory || For that which does not profit.
Hath a nation exchanged its gods, which are yet no gods? and [still] my people hath exchanged its glory for that which can not profit.
Has a nation exchanged gods, even though they were not gods? But my people have exchanged their glory for what cannot help them.
From the Latin
If a nation hath changed their gods, and indeed they are not gods: but my people have changed their glory into an idol.
Simplified
Has a nation ever changed its gods? —even though they're not gods at all! Yet my people have traded their glorious God for worthless idols.
Has any nation ever made a change in their gods, though they are no gods? but my people have given up their glory in exchange for what is of no profit.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 10 of the 11 words matched. The Septuagint's wording reflects its own structure and interpretation, but the core message remains consistent with the Hebrew text.
הַהֵימִ֥יר גּוֹי֙ אֱלֹהִ֔ים וְהֵ֖מָּה לֹ֣א אֱלֹהִ֑ים וְעַמִּ֛י הֵמִ֥יר כְּבוֹד֖וֹ בְּל֥וֹא יוֹעִֽיל׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 2:11
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.
יָמַר (yamar) is a Hebrew verb meaning to exchange or change. It appears in different forms, including the Hiphil and Hithpael, indicating actions like exchanging or being changed into something else. The entries suggest a connection to the root meaning of 'to promise.' Notably, it is referenced in Jeremiah 2:11 and Isaiah 61:6.
H3235 ימר assumed in Thes; but on הֵימִיר = הֵמִיר v. מור, and תִּתְיַמָּ֑רוּ is prob. from אמר q.v. supr. p. 56b.
3235 yamar yaw-mar'
a primitive root; to exchange; by implication, to change
places:--boast selves, change.
יָמַר (ya.mar) — to exchange.
1) to exchange
1a) (Hiphil) to exchange
1b) (Hithpael) to enter into, be changed into
2) (TWOT) to promise
HTi/Vhp3ms — Particle · verb hiphil perfect third person masculine singularHTi/Vhp3ms
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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 — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
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עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp1bs
מוּר (muwr) is a primitive root meaning to change or alter. It encompasses the ideas of exchanging or bartering, and can also imply being changed in the Niphal form. The word appears in contexts such as Ezekiel 48:14, where it relates to the concept of exchange.
base
H4171 מוּר
4171 muwr moor
a primitive root; to alter; by implication, to barter, to
dispose of:--X at all, (ex-)change, remove.
מוּר (mur) — to change.
1) to change, exchange
1a) (Niphal) to be changed
1b) (Hiphil)
1b1) to change, alter
1b2) to exchange
Part | V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
יָעַל (ya'al) is a Hebrew verb that primarily appears in the Hiphil form, meaning to profit, benefit, or avail. It is built from a root that suggests the idea of ascending or being valuable. The lexicons emphasize its use in contexts related to gaining or being useful.
[יָעַל] vb. only Hiph. profit, avail, benefit
base
H3276 יָעַל only Hiph. profit, avail, benefit
3276 ya`al yaw-al'
a primitive root; properly, to ascend; figuratively, to be
valuable (objectively: useful, subjectively: benefited):--X at
all, set forward, can do good, (be, have) profit, (able).
יָעַל (ya.al) — to gain.
(Hiphil) to gain, profit, benefit, avail
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms