Psalms 10:4 — Word Study
WLCרָשָׁ֗ע כְּגֹ֣בַהּ אַ֭פּוֹ בַּל־ יִדְרֹ֑שׁ אֵ֥ין אֱ֝לֹהִ֗ים כָּל־ מְזִמּוֹתָֽיו׃
BSAIn his pridegôbahh [great, lofty, arrogance, haughtiness] ◂the wicked [man]râshâʻ [morally wrong, bad, person, individual] does notbal seek [Him]dârash▸ [inquire, search for, the one true God] in allkôl [every, entire] his schemesmᵉzimmâh [plots, plans, thoughts] there is noʼayin [exists, is present, not any, none] Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| רָשָׁ֗ע | a wicked [person] | Noun common, masculine singular absolute |
| כְּגֹ֣בַהּ | according to [the] haughtiness of | Preposition, noun common masculine singular construct |
| אַ֭פּוֹ | nose his | Noun common masculine singular construct, suffix |
| בַּל־ | not | Particle |
| יִדְרֹ֑שׁ | he seeks | Verb, Qal, imperfect third person masculine singular |
| אֵ֥ין | [are] there not | Noun common, masculine singular construct |
| אֱ֝לֹהִ֗ים | [is] a god | Noun common, masculine plural absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| מְזִמּוֹתָֽיו׃ | thoughts his | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In his pride the wicked man does not seek Him; in all his schemes there is no God. |
| KJV | The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. |
| ASV | The wicked, in the pride of his countenance, saith, He will not require it. All his thoughts are, There is no God. |
| YLT | The wicked according to the height of his face, inquireth not. 'God is not!' [are] all his devices. |
| WEB | The wicked, in the pride of his face, has no room in his thoughts for God. |
| BBE | The evil-doer in his pride says, God will not make a search. All his thoughts are, There is no God. |
The translations agree on the meaning of the verse, emphasizing the wicked man's pride and his denial of God's presence.
The sentence has a main clause with two subordinate phrases that clarify the wicked man's pride and the absence of God in his thoughts.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbדָּרַשׁ
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 10:4
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 Attitude of the Wickedgenerated
Psalms 10:4 depicts the mindset of a wicked person who, in their arrogance, does not seek God. This verse is part of a larger reflection on the behavior of the wicked, illustrating their denial of God's presence and moral order. The surrounding verses, such as Psalm 10:3 and Psalm 10:5, further explore the consequences of such pride and self-assuredness, emphasizing the contrast between the wicked and the righteous.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:27 | For You save an afflicted people, but You humble those with haughty eyes. |
| 2 | Psalm 101:5 | Whoever slanders his neighbor in secret, I will put to silence; the one with haughty eyes and a proud heart, I will not endure. |
| 3 | Proverbs 6:17 | haughty eyes, a lying tongue, hands that shed innocent blood, |
| 4 | Proverbs 21:4 | Haughty eyes and a proud heart— the guides of the wicked—are sin. |
| 5 | Proverbs 30:13 | There is a generation—how haughty are their eyes and pretentious are their glances— |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — רָשָׁע, ra.Sha'generated
The term רָשָׁע (ra.Sha') is a noun that refers to a wicked person, someone morally wrong or guilty of sin. Its usage in this verse highlights the character of an individual who is not only guilty of wrongdoing but also exhibits a blatant disregard for God.
This word is derived from a root that implies moral failure and is often associated with those who act in opposition to God's laws. The context of the verse shows how the wicked's pride leads them to dismiss the need for God in their lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, consistently conveying that the wicked man does not seek God in his pride and that there is no God in his schemes.
Sentence Structuregenerated
The finite verb יִדְרֹשׁ (he seeks) governs the main clause, with several phrases providing additional context: a prepositional phrase describing the wicked man's pride, and a predicate phrase indicating the absence of God in his schemes.
The structure emphasizes the wicked man's pride and the resulting denial of God's existence, illustrating a clear cause-and-effect relationship in the verse.
Septuagint Backgroundgenerated
The Septuagint translates רָשָׁע as ἀσεβής, which means 'ungodly' or 'wicked.' This choice reflects a broader interpretation of the character's moral standing, emphasizing not just wickedness but also a lack of reverence for God.
The Greek term ἐκζητήσει for 'he seeks' indicates a more intense search or inquiry, suggesting that the wicked man's refusal to seek God is a deliberate act rather than mere negligence.
In plain words — the whole versegenerated
Psalms 10:4 shows that the wicked man, filled with pride, does not seek God. He believes that in all his plans, there is no God. This verse highlights the attitude of those who disregard God's presence and authority in their lives.
Frequently Asked Questionsgenerated
It means that the wicked person is so consumed by pride and self-sufficiency that they do not feel the need to inquire about or worship God.
Pride can lead to a false sense of security and independence from God, causing individuals to ignore His existence and authority in their lives.
The consequences can include a lack of moral guidance, spiritual emptiness, and ultimately separation from God's presence and blessings.
We can guard against pride by cultivating humility, seeking God regularly, and recognizing our dependence on Him for guidance and strength.
Reflection Questionsgenerated
- In what ways do I see pride affecting my relationship with God?
- How can I actively seek God in my daily life?
- What are some examples of schemes or plans where I might forget to include God?
- How can I encourage others to seek God rather than rely solely on their own understanding?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of wickedness and the consequences of pride. Their insights are presented here from various commentaries.
Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people,Early Church Fathers on Psalms 10 →
"The sinner has angered the Lord" [Psalms 10:4]. Let no one congratulate the man that prospers in his way, to whose sins no avenger is near, and an approver is by.Early Church Fathers on Psalms 10 →
In his wish to give vent to his anger and desires, [a wicked person] becomes so caught up in his passion as to be unaware that there is someone who has an eye to human affairs.… He acts as if God were not surveying what happens.Early Church Fathers on Psalms 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 10:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked, through the pride of his countenance, will not seek [after God],.... We supply it, "after God"; as do the Targum and Kimchi on the place: the sense is, he will not seek to God for counsel
Read John Gill on Psalms 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts. The wicked, through the pride of his countenance (literally, the height of his nose) will not seek (after God).
Read Robert Jamieson on Psalms 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThrough the pride; by which he scorns to stoop to God, or to own any superior, and makes himself and his own lusts his only rule, and his last end, and is full of self-confidence, and a conceit of his own self-sufficiency and unchangeable felicity, as is hated, . Of his countenance; so called, because though pride be properly seated in the heart; whence it is called pride, or loftiness of heart, or spirit, as , &c.; yet it is manifested in the countenance, and therefore is oft described by lofty looks, as 131:1 21:4 30:13, &c.; which possibly was done purposely to meet with the excuses of proud persons, who when they are charged with pride for their looks, or gestures, or apparel, or the…
Read Matthew Poole on Psalms 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 10:4 The wicked, through the pride of his countenance, will not seek [after God]: God [is] not in all his thoughts.Ver. 4. The wicked, through the pride of his countenance] That is, of his heart, appearing in his countenance, as a master pock in his forehead. For pride buddeth, Ezekiel 7:10; the pride of Israel testifieth to his face, Hosea 5:5; the thoughts are oft seen in the countenance; and the heart is printed upon the face, Isaiah 3:9. It is a hard thing, saith one, to have a brazen face and a broken heart. Will not seek] He thinks it not necessary or worth the while; and his practice is agreeable, that is, naught all over. Pride in the soul is like a great swelling in the…
Read John Trapp on Psalms 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The wicked.—The Authorised Version has quite missed the meaning of this verse. Translate, the wicked in his haughtiness (literally, height of his nostril. Comp. the common expression, ‘to turn up one’s nose at a person’) saith He will not requite it (i.e., punish; comp. Psalms 10:13). There is no God in all his thought. (Comp. Psalms 14:1; Psalms 53:1.)
Read Charles John Ellicott on Psalms 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Will not seek after God] He is too proud to bend his knee before his Judge; he is too haughty to put on sackcloth, and lay himself in the dust, though without deep repentance and humiliation he must without doubt perish everlastingly.
Read AdamClarke on Psalms 10 →CambridgeThe Cambridge Bible for Schools and Colleges4. The A.V. follows the Ancient Versions in rendering, ‘the wicked … will not seek after God:’ but a comparison of Psa 10:13, which clearly recapitulates Psalms 10:3-4, is decisive in favour of rendering as follows: As for the wicked, according to the loftiness of his looks, he saith, He will not make requisition: There is no God, is the sum of his devices. The construction is abrupt and forcible. The wicked man’s scornful countenance is the index of his character (Psalms 101:5); all his devices (as Psalms 10:2) are planned on the assumption that God does not regard and punish (Psalms 9:12); upon a virtual atheism, for such an epicurean deity, “careless of mankind,” would be no ‘living and…
Read Cambridge on Psalms 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wicked, through the pride of his countenance - In consequence of his pride; or, his pride is the reason of what is here stated.
Read Albert Barnes on Psalms 10 →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
In his pride the wicked man does not seek Him; in all his schemes there is no God.
The wicked, in the pride of his face, has no room in his thoughts for God.
In his pride the wicked man does not seek Him; in all his schemes there is no God.
The wicked man is so arrogant he always thinks, “God won’t hold me accountable; he doesn’t care.”
Tyndale line
The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts.
The wicked, in the pride of his countenance, saith, He will not require it. All his thoughts are, There is no God.
The wicked, in the pride of his countenance, saith, He will not require it. All his thoughts are, There is no God.
The wicked, through the pride of his countenance, will not seek after God : God is not in all his thoughts.
The wicked is so proude that hee seeketh not for God: hee thinketh alwayes, There is no God.
Strictly literal
The wicked [saith], in the haughtiness of his countenance, He doth not search out: all his thoughts are, There is no God!
The wicked according to the height of his face, inquireth not. 'God is not!' [are] all his devices.
The wicked does not inquire according to the height of his face. “There is no God!” [are] all his schemes.
The wicked, according to the pride of his wrathfulness, [saith,] He will not require, There is no God [in] all his plans.
The wicked man has a raised face; he does not seek God. He never thinks about God because he does not care at all about him.
From the Latin
For they have destroyed the things which thou hast made: but what has the just man done?
Simplified
The wicked are too proud to come to God. In all their thinking they never consider God.
The evil-doer in his pride says, God will not make a search. All his thoughts are, There is no God.
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 (MT) of Psalms 10:4 reads: 'In his pride the wicked man does not seek Him; in all his schemes there is no God.' The Septuagint (LXX) has a word-by-word correspondence with the MT for 6 of the 9 words, but the exact phrasing and structure differ as it presents its own sentence. The Dead Sea Scrolls (5/6hev1b) have three words partially restored and five supplied by an editor, indicating some textual variation but generally aligning with the MT's meaning. Overall, while the LXX and the Dead Sea Scrolls show some differences in wording and restoration, they agree with the essential message found in the MT.
רָשָׁ֗ע כְּגֹ֣בַהּ אַ֭פּוֹ בַּל־ יִדְרֹ֑שׁ אֵ֥ין אֱ֝לֹהִ֗ים כָּל־ מְזִמּוֹתָֽיו׃
6 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.
[רשע] [כגבה] [אפ׳ו] [בל] [ידרש] אין אלהים כל מזמותי׳ו
3 words on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 10:4
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.
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
גֹּ֫בַהּ (gobahh) refers to height or elevation, encompassing meanings like grandeur and haughtiness. It is derived from a root associated with elation and pride. The term can describe physical height, such as that of buildings or trees, as well as a more abstract sense of exaltation.
גֹּ֫בַהּ n.m. height
height, of buildings and trees
exaltation, grandeur
haughtiness
base
H1363 גֹּ֫בַהּ
1363 gobahh go'-bah
from 1361; elation, grandeur, arrogance:--excellency,
haughty, height, high, loftiness, pride.
see HEBREW for 01361
גֹּ֫בַהּ (go.vah) — height.
1) height, exaltation
1a) height
1b) exaltation, grandeur
1c) haughtiness
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
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-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms