Psalms 10:13 — Word Study
WLCעַל־ מֶ֤ה׀ נִאֵ֖ץ רָשָׁ֥ע׀ אֱלֹהִ֑ים אָמַ֥ר בְּ֝לִבּ֗וֹ לֹ֣א תִּדְרֹֽשׁ׃
BSAWhyʻal has the wicked manrâshâʻ [morally wrong, guilty of sin] renouncednâʼats■ [to spurn, scorn] Godʼĕlôhîym [Elohim, the supreme Being] He saysʼâmar■ [to speak, command] to himselflêb You will neverlôʼ [not at all] call [me] to accountdârash▸ [require it, seek punishment]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | concerning | Preposition |
| מֶ֤ה׀ | what? | Pronoun |
| נִאֵ֖ץ | has he spurned | Verb, Piel, perfect third person masculine singular |
| רָשָׁ֥ע׀ | [the] wicked | Noun common, masculine singular absolute |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| אָמַ֥ר | has he said? | Verb, Qal, perfect third person masculine singular |
| בְּ֝לִבּ֗וֹ | in heart his | Preposition, noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| תִּדְרֹֽשׁ׃ | you will seek | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why has the wicked man renounced God? He says to himself, “You will never call me to account.” |
| KJV | Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it. |
| ASV | Wherefore doth the wicked contemn God, And say in his heart, Thou wilt not require it? |
| YLT | Wherefore hath the wicked despised God? He hath said in his heart, 'It is not required.' |
| WEB | Why does the wicked person condemn God, and say in his heart, “God won’t call me into account”? |
| BBE | Why has the evil-doer a low opinion of God, saying in his heart, You will not make search for it? |
Where they part company is נִאֵ֖ץ — see How Translations Differ.
The main clause poses a question, followed by a subordinate clause that reveals the wicked man's internal dialogue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbנָאַץ
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 — Psalms 10:13
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 Psalmist's Reflection on the Wickedgenerated
Psalm 10:13 presents a moment of introspection where the psalmist questions the actions of the wicked man who has renounced God. This verse is part of a larger discourse on the plight of the helpless and the apparent triumph of evil, as seen in the surrounding verses. The psalmist calls on God to act against injustice, highlighting the contrast between divine justice and human wickedness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 74:10–18 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| 2 | Numbers 11:20 | but for a whole month—until it comes out of your nostrils and makes you nauseous—because you have rejected the LORD, who is among you, and have cried out before Him, saying, ‘Why did we ever leave Egypt?’” |
| 3 | 2 Samuel 12:9–10 | Why then have you despised the command of the LORD by doing evil in His sight? You put Uriah the Hittite to the sword and took his wife as your own, for you have slain him with the sword of the Ammonites. |
| 4 | Luke 10:16 | Whoever listens to you listens to Me; whoever rejects you rejects Me; and whoever rejects Me rejects the One who sent Me.” |
| 5 | 1 Thessalonians 4:8 | Anyone, then, who rejects this command does not reject man but God, the very One who gives you His Holy Spirit. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִאֵ֖ץ, ni.'Etzgenerated
The verb נִאֵ֖ץ (*ni'etz*) is a Piel form, indicating a strong action of spurning or showing contempt. It conveys a sense of deliberate rejection, particularly in relation to God, and is used in contexts where disdain is directed toward divine authority.
This word appears in the perfect tense, suggesting a completed action. The wicked man has already made a conscious choice to renounce God, demonstrating a hardened heart and a refusal to acknowledge divine accountability.
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 finite verb נִאֵ֖ץ governs the main clause, indicating the action of the wicked man. This clause is followed by a subordinate clause that expresses what he has said to himself, creating a complex sentence structure.
The subject רָשָׁ֥ע (the wicked) and the object אֱלֹהִ֑ים (God) are clearly defined, establishing a direct relationship between the wicked man's actions and his view of God.
Septuagint Backgroundgenerated
The Septuagint translates נִאֵ֖ץ as παρώχυνεν, which conveys a sense of pushing away or rejecting. This choice indicates a more active form of contempt, emphasizing the wicked man's rejection of God.
The Greek translation reflects a similar understanding of the wicked man's attitude but may imply a broader interpretation of his disdain.
In plain words — the whole versegenerated
Psalm 10:13 asks why the wicked man has turned away from God, expressing his belief that he will not be held accountable for his actions. This verse highlights the internal dialogue of the wicked, who feels secure in their wrongdoing.
Frequently Asked Questionsgenerated
To renounce God means to reject or spurn Him, showing contempt for His authority and moral standards.
He believes he will not face consequences for his actions, reflecting a false sense of security in his wrongdoing.
This verse emphasizes the contrast between the apparent success of the wicked and the psalmist's call for God's justice against evil.
We can learn about the dangers of pride and the importance of acknowledging accountability to God for our actions.
Reflection Questionsgenerated
- In what ways do I see a tendency to dismiss accountability in my own life?
- How can I cultivate a heart that recognizes God's authority and justice?
- What steps can I take to confront wickedness in my surroundings?
- How does understanding God's justice shape my view of the world?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the judgment of the wicked and their misguided confidence in their actions.
Accordingly understanding now the manifest judgment, and in exultation at it, they say, "Wherefore has the ungodly angered God?"; that is, what has it profited him to do so great evil? "For he said in his heart, He will not require it."Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore doth the wicked contemn God?.... God may be said to be contemned or despised, when his being, perfections, and providence are denied, or called in question, or abused, Psalms 10:9; when his
Read John Gill on Psalms 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it. Wherefore doth the wicked contemn God? - "Wherefore" dost thou permit it?
Read Robert Jamieson on Psalms 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sense is either, 1. What is the cause of his contempt of God? To which question the next words give an answer, Thy connivance makes him secure. Therefore show thyself. Or, 2. Why dost thou by giving them impunity suffer and occasion them to despise thee? Do so no longer. Which tacit desire he enforceth by representing their atheistical denial of God’ s providence.
Read Matthew Poole on Psalms 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:13 Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require [it].Ver. 13. Wherefore doth the wicked contemn God?] q.d. It is time for thee, Lord, to arise and bestir thyself; for otherwise what will become of thy great name? The saints cannot endure that God should be slighted. He hath said in his heart] Psalms 10:3-4. This sticks in David’ s stomach, and draws this prayer from him, who was now blessedly blown up with a holy zeal for God; as was also good Zuinglius, when he said, In aliis mansnetus ero, in blasphemiis in Christum non ita, In other matters I can be mild and patient, but not so in case of blasphemy against Christ.
Read John Trapp on Psalms 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Wherefore doth the wicked contemn God?] How is it that the Lord permits such persons to triumph in their iniquity? The longsuffering of God leadeth them to repentance.
Read AdamClarke on Psalms 10 →CambridgeThe Cambridge Bible for Schools and Colleges13. Why, urges the Psalmist in support of his appeal, has God so long tolerated the blasphemies of the wicked man (Psalms 10:3-4), and by inaction let Himself be misunderstood? The verbs are in the perfect tense, expressing what long has been and still is the case. he hath said] R.V. and say.
Read Cambridge on Psalms 10 →Albert Barnes1798–1870Barnes' Notes on the BibleWherefore doth the wicked contemn God? - That is, despise him; or treat him with contempt and disregard. On what ground is this done? How is it to be accounted for? What is the proper explanation of so strange a fact?
Read Albert Barnes on Psalms 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Thou wilt not require it—Thou wilt not search it out, to make men legally answerable for their conduct. On this assumption the hope of the wicked is founded.
Read Daniel Denison Whedon on Psalms 10 →The verse in English, compared — 16 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
Why has the wicked man renounced God? He says to himself, “You will never call me to account.”
Why does the wicked person condemn God, and say in his heart, “God won’t call me into account”?
Why has the wicked man renounced God? He says to himself, “You will never call me to account.”
Why does the wicked man reject God? He says to himself, “You will not hold me accountable.”
Tyndale line
Wherefore doth the wicked contemn God? he hath said in his heart, Thou wilt not require it.
Wherefore doth the wicked contemn God, And say in his heart, Thou wilt not require it?
Wherefore doth the wicked contemn God, and say in his heart, Thou wilt not require it?
Why doth the wicked contemn God? he hath said in his heart, Thou wilt not require it .
Wherefore doeth the wicked contemne God? he saith in his heart, Thou wilt not regard.
Strictly literal
Wherefore doth the wicked contemn God? He hath said in his heart, Thou wilt not require [it].
Wherefore hath the wicked despised God? He hath said in his heart, 'It is not required.'
Why has the wicked despised God? He has said in his heart, “It is not required.”
For what doth the wicked despise God? [why] doth he say in his heart, Thou wilt not require it?
Why does the wicked man reject God and say in his heart, “You will not hold me accountable”?
Simplified
Why do the wicked think they can treat God with such contempt? Why do they think that God won't make them accountable?
Why has the evil-doer a low opinion of God, saying in his heart, You will not make search for it?
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 7 of the 9 words matched. The Septuagint's rendering, however, reflects its own word order and articles, which differ from the Hebrew.
עַל־ מֶ֤ה׀ נִאֵ֖ץ רָשָׁ֥ע׀ אֱלֹהִ֑ים אָמַ֥ר בְּ֝לִבּ֗וֹ לֹ֣א תִּדְרֹֽשׁ׃
7 of the 9 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 Psalms 10:13
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — 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
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/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)
Part — ParticleHTn
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms