Joshua 24:16 — Word Study
WLCוַיַּ֤עַן הָעָם֙ וַיֹּ֔אמֶר חָלִ֣ילָה לָּ֔נוּ מֵעֲזֹ֖ב אֶת־ יְהוָ֑ה לַעֲבֹ֖ד אֱלֹהִ֥ים אֲחֵרִֽים׃
BSAThe peopleʻam [a nation, the Israelites] repliedʻânâh▸ Far be itchâlîylâh to forsakeʻâzab [abandon, loosen our grip on] the LORDYᵉhôvâh [Yehovah, the supreme God] to serveʻâbad [work for, worship] otherʼachêr godsʼĕlôhîym [Elohim, false deities, idols]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֤עַן | and it answered | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָם֙ | the people | Particle, noun common masculine singular absolute |
| וַיֹּ֔אמֶר | and it said | Verb, Qal, sequential imperfect third person masculine singular |
| חָלִ֣ילָה | far be it | Particle |
| לָּ֔נוּ | to us | Preposition, suffix |
| מֵעֲזֹ֖ב | from forsaking | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| לַעֲבֹ֖ד | to serve | Preposition, verb qal infinitive construct common |
| אֱלֹהִ֥ים | gods | Noun common, masculine plural absolute |
| אֲחֵרִֽים׃ | other | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The people replied, “Far be it from us to forsake the LORD to serve other gods! |
| KJV | And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; |
| ASV | And the people answered and said, Far be it from us that we should forsake Jehovah, to serve other gods; |
| YLT | And the people answer and say, 'Far be it from us to forsake Jehovah, to serve other gods; |
| WEB | The people answered, “Far be it from us that we should forsake Yahweh, to serve other gods; |
| BBE | Then the people in answer said, Never will we give up the Lord to be the servants of other gods; |
Where they part company is in the interpretation of חָלִ֣ילָה — see How Translations Differ.
The main clause is followed by a prepositional phrase expressing their rejection and an object clause detailing what they refuse to do.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעָנָה
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 — Joshua 24:16
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 — Joshua's Farewell Addressgenerated
Joshua 24:16 captures the moment when the Israelites respond to Joshua's challenge to choose whom they will serve. They assert their loyalty to the LORD, rejecting any notion of forsaking Him for other gods. This declaration comes after Joshua reminds them of God's faithfulness and the great deeds He has done for them, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 12:23 | As for me, far be it from me that I should sin against the LORD by ceasing to pray for you. And I will continue to teach you the good and right way. |
| 2 | Romans 3:6 | Certainly not! In that case, how could God judge the world? |
| 3 | Romans 6:2 | Certainly not! How can we who died to sin live in it any longer? |
| 4 | Hebrews 10:38–39 | But My righteous one will live by faith; and if he shrinks back, I will take no pleasure in him.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חָלִ֣ילָה, cha.Li.lahgenerated
The word חָלִ֣ילָה (*chalilah*) is an interjection expressing strong disapproval or a plea against an action, akin to saying 'God forbid.' It emphasizes the seriousness of the statement made by the people regarding their commitment to the LORD.
This term is used to convey a deep sense of rejection of the idea of abandoning their covenant with God. It reflects the gravity of the commitment the Israelites feel toward their relationship with Yahweh.
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 וַיַּ֤עַן (*vai.Ya'an*), meaning 'and it answered,' governs the whole sentence, with the subject being הָעָם֙ (*ha'Am*), 'the people.' This structure highlights the collective response of the Israelites.
The sentence follows a straightforward structure where the people's response is directly linked to their commitment to the LORD, emphasizing their unity in rejecting the idea of serving other gods.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּ֤עַן as ἀποκριθεὶς (*apokritheis*), which means 'having answered.' This choice reflects the formal nature of the people's response.
The use of μὴ for חָלִ֣ילָה indicates a strong negation, aligning with the Hebrew sense of 'far be it.' This shows that the translators understood the gravity of the people's commitment.
In plain words — the whole versegenerated
Joshua 24:16 shows the people of Israel responding to Joshua's challenge. They strongly declare that they will not abandon the LORD to serve other gods. This moment highlights their commitment to God and their history as His chosen people.
Frequently Asked Questionsgenerated
The response signifies a strong commitment to remain faithful to the LORD and reject any notion of serving other gods.
They use it to express their strong disapproval of the idea of forsaking the LORD, indicating that such a thing should never happen.
This declaration occurs after Joshua reminds the Israelites of God's faithfulness in delivering them from Egypt and guiding them through their journey.
It reflects the covenant relationship by emphasizing the people's loyalty and commitment to serve the LORD alone, as part of their identity as His chosen people.
Reflection Questionsgenerated
- What commitments have I made in my life that reflect my faithfulness to God?
- How can I express my rejection of false idols in today's context?
- In what ways can I encourage others to remain faithful to their commitments to God?
- What reminders do I have of God's faithfulness that strengthen my resolve to serve Him?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Joshua 24:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the people answered and said,.... To Joshua, upon his proposal to them, the option he gave them to serve the Lord or idols, and which was only done to try them: God forbid that we should forsake
Read John Gill on Joshua 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the
Read Robert Jamieson on Joshua 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 24:16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;Ver. 16. God forbid that we should forsake the Lord.] And yet they did thus, not long after Joshua’ s death. It is ordinary with the many headed multitude to turn with the stream, to tack about to every wind, to be of the same religion with others their superiors, to keep on the sunny side, wheresoever it be. Thus at Rome in Dioclesian’ s time they were Pagans; in Constantine’ s, Christians; in Constantius’ s, Arians; in Julian’ s, Apostates; in Jovinian’ s, Christians again; and all this within less than the age of a man. It is therefore "a good thing that the heart be established…
Read John Trapp on Joshua 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) God forbid that we should forsake the Lord, to serve other gods.—The feelings of the people are naturally shocked by the bare mention of apostasy. They will not forsake Jehovah on any account. But their answer only betrayed their want of intelligence. They missed the point of Joshua’s argument, as may be seen by his reply.
Read Charles John Ellicott on Joshua 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. God forbid that we should forsake the Lord] That they were now sincere cannot be reasonably doubted, for they served the Lord all the days of Joshua, and the elders that outlived him, Joshua 24:31; but afterwards they turned aside, and did serve other gods. "It is ordinary," says Mr. Trapp, "for the many-headed multitude to turn with the stream - to be of the same religion with their superiors: thus at Rome, in DIOCLETIAN'S time, they were pagans; in CONSTANTINE'S Christians; in CONSTANTIUS'S, Arians; in JULIAN'S apostates, and in JOVINIAN'S, Christians again! And all this within less than the age of a man. It is, therefore, a good thing that the heart be established with grace."
Read AdamClarke on Joshua 24 →CambridgeThe Cambridge Bible for Schools and Colleges16–24. Reply of the People to Joshua’s Address 16. And the people answered and said] Struck by the solemn earnestness of the address of their leader, the entire people, with one voice, responded to his call by loud and hearty declarations of their determined faithfulness to their covenant with Jehovah.
Read Cambridge on Joshua 24 →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
The people replied, “Far be it from us to forsake the LORD to serve other gods!
The people answered, “Far be it from us that we should forsake Yahweh, to serve other gods;
The people replied, “Far be it from us to forsake the LORD to serve other gods!
The people responded, “Far be it from us to abandon the Lord so we can worship other gods!
Tyndale line
And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;
And the people answered and said, Far be it from us that we should forsake Jehovah, to serve other gods;
And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;
And the people answered, and said, Be it far from us that we should forsake the LORD, to serve other gods;
Then the people answered and saide, God forbid, that we shoulde forsake the Lord, to serue other gods.
Strictly literal
And the people answered and said, Far be it from us that we should forsake Jehovah, to serve other gods;
And the people answer and say, 'Far be it from us to forsake Jehovah, to serve other gods;
And the people answer and say, “Far be it from us to forsake YHWH, to serve other gods;
And the people answered and said, Far be it from us to forsake the Lord, to serve other gods;
The people answered and said, “We would never forsake Yahweh to serve other gods,
From the Latin
And the people answered, and said: God forbid we should leave the Lord, and serve strange gods.
Simplified
The people responded, “We are never going to give up on the Lord and worship other gods!
Then the people in answer said, Never will we give up the Lord to be the servants of other 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 and the Septuagint largely agree in their wording, with 10 of the 11 words matched. The Septuagint's rendering reflects a similar commitment to the rejection of serving other gods, though its word order differs.
וַיַּ֤עַן הָעָם֙ וַיֹּ֔אמֶר חָלִ֣ילָה לָּ֔נוּ מֵעֲזֹ֖ב אֶת־ יְהוָ֑ה לַעֲבֹ֖ד אֱלֹהִ֥ים אֲחֵרִֽים׃
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 Joshua 24:16
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.
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חָלִ֫ילָה (chaliylah) is an interjection meaning 'far be it' or 'God forbid.' It expresses a strong rejection or prohibition, often used to emphasize the seriousness of a statement. The word is derived from a root meaning 'to profane' and is noted in various contexts within the Old Testament.
חָלִ֫ילָה subst. used as exclam. lit. ad profanum! i.e. far be it
base
H2486 חָלִ֫ילָה used as exclam. lit. ad profanum! i.e. far be it
2486 chaliylah khaw-lee'-law
or chalilah {khaw-lee'-law}; a directive from 2490; literal
for a profaned thing; used (interj.) far be it!:--be far, (X
God) forbid.
see HEBREW for 02490
חָלִ֫ילָה (cha.li.lah) — forbid.
far be it (from me), God forbid that, let it not be
Part | Suff — ParticleHTj
נוּ (nu) — us.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural
HRd/Sp1bp — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
אַחֵר (acher) means 'another' or 'other' and can imply something that follows or is different. It is derived from a root that suggests hindrance or being next to something else. The term appears in various contexts in the Old Testament, often referring to another person or thing.
אַחֵר adj. another
base
H312 אַחֵר another
312 'acher akh-air'
from 309; properly, hinder; generally, next, other,
etc.:--(an-)other man, following, next, strange.
see HEBREW for 0309
אַחֵר (a.cher) — another.
1) another, other, following
1a) following, further
1b) other, different
Adj — AdjHAampa