Psalms 55:14 — Word Study
WLCאֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃
BSAyou(m.s.)ʼattâh humanʼĕnôwsh valuationʻêrek tameʼallûwph to knowyâdaʻ
| Greek | English | Parsing |
|---|---|---|
| אֲשֶׁ֣ר | who | Particle |
| יַ֭חְדָּו | together | Adverb |
| נַמְתִּ֣יק | we made sweet | Verb, Hiphil, imperfect first person common plural |
| ס֑וֹד | counsel | Noun common, masculine singular absolute |
| בְּבֵ֥ית | in [the] house of | Preposition, noun common masculine singular construct |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| נְהַלֵּ֥ךְ | we walked about | Verb, Piel, imperfect first person common plural |
| בְּרָֽגֶשׁ׃ | in a crowd | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We shared sweet fellowship together; we walked with the crowd into the house of God. |
| KJV | We took sweet counsel together, and walked unto the house of God in company. |
| ASV | We took sweet counsel together; We walked in the house of God with the throng. |
| YLT | When together we sweeten counsel, Into the house of God we walk in company. |
| WEB | We took sweet fellowship together. We walked in God’s house with company. |
| BBE | We had loving talk together, and went to the house of God in company. |
Where they part company is ס֑וֹד — see How Translations Differ.
The sentence is structured around two main actions, with additional details provided through prepositional phrases that enhance the context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱנוֹשׁ
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 55:14
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 — Reflections on Betrayalgenerated
Psalm 55:14 captures a moment of nostalgia for the psalmist, who recalls sweet fellowship with a close companion, now feeling the weight of betrayal. This verse is part of a larger lament, where the psalmist expresses deep sorrow over a friend's treachery, contrasting past joy with present pain. The mention of walking into the house of God highlights the spiritual dimension of their relationship, emphasizing the bond formed in worship and community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:4 | These things come to mind as I pour out my soul: how I walked with the multitude, leading the procession to the house of God with shouts of joy and praise. |
| 2 | Psalm 122:1 | I was glad when they said to me, “Let us go to the house of the LORD.” |
| 3 | Isaiah 2:3 | And many peoples will come and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us His ways so that we may walk in His paths.” For the law will go forth from Zion, and the word of the LORD from Jerusalem. |
| 4 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נַמְתִּ֣יק, nam.Tikgenerated
The verb נַמְתִּ֣יק (*nam.Tik*) is in the Hiphil form, indicating an action that causes sweetness. It conveys the idea of making something sweet or enjoyable, often in the context of pleasant experiences or conversations. This word emphasizes the positive interactions shared between the psalmist and his companion, suggesting a depth of relationship that is now marred by betrayal.
In this verse, the act of making sweet fellowship reflects the joy and intimacy of their past interactions. The choice of this verb underscores the emotional weight of the psalmist's lament, as he longs for the sweetness that has been lost.
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 verbs נַמְתִּ֣יק and נְהַלֵּ֥ךְ govern the main actions in the verse. The structure consists of two main clauses: one describing the act of making sweet fellowship and the other detailing the action of walking together.
The use of prepositional phrases, such as בְּבֵ֥ית and בְּרָֽגֶשׁ, provides context for where the actions take place, emphasizing the communal aspect of their experience.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word נַמְתִּ֣יק is rendered as ἄνθρωπε (man), which shifts the focus from the sweetness of fellowship to a more general reference to humanity. This choice may reflect a broader interpretation of the relationships being described.
The translation of ס֑וֹד is not directly matched, indicating a potential divergence in how the concepts of counsel or intimacy were understood by the Greek translators.
In plain words — the whole versegenerated
Psalm 55:14 expresses the psalmist's memories of sweet fellowship with a close friend, recalling how they walked together into the house of God. This verse highlights the contrast between joyful past experiences and the pain of betrayal felt in the present.
Frequently Asked Questionsgenerated
Sweet fellowship refers to a deep, enjoyable connection with someone, often characterized by shared experiences and mutual support, especially in spiritual contexts.
The house of God signifies a place of worship and community, where relationships are often strengthened through shared faith and experiences.
Betrayal can deeply wound relationships, creating a sense of loss and sorrow, especially when the bond was once strong and meaningful.
This verse teaches us the importance of valuing friendships and the impact they have on our spiritual lives, as well as the pain that can come from betrayal.
Reflection Questionsgenerated
- What are some sweet memories I have with friends or family that I cherish?
- How can I cultivate deeper fellowship with those around me, especially in spiritual contexts?
- In what ways have I experienced betrayal, and how did it affect my relationships?
- What steps can I take to restore or strengthen relationships that have been strained?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWe took sweet counsel together,.... Not in religious matters; for in these the testimonies of the Lord were David's counsellors, Psalms 119:24; but in civil things: hearty counsel is one branch of
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWe took sweet counsel together, and walked unto the house of God in company. We took sweet counsel together - literally, 'We who together made secret intimacy to sweeten.' Compare Psalms 64:2.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe took sweet counsel together; I imparted my secret thoughts and designs to him with great delight and satisfaction. We walked unto the house of God; we agreed no less in exercises of piety, than in acts of state and policy. In company; or, in comfort, or with consent; as all the ancients render it. He seemed as forward in religion as I.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:14 We took sweet counsel together, [and] walked unto the house of God in company.Ver. 14. We took sweet counsel together] It was my great delight to confer and consult with him, especially about the things of God and the exercises of religion; which is or should be sacratissimum inter homines vinculum, the straitest tie of all. Religioa religando. And walked unto the house of God in company] But so do those false Italians, who carry a pocket Church book with a pistol hid in the binding, which, turning to such a page, dischargeth; a plot to entrap him whom they hate, even while they are in their devotions together, when there is the least suspicion (II Mercurio Italico, Introd.).
Read John Trapp on Psalms 55 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And walked . . .—i.e., joined the great public processions to the temple. (Comp. Psalms 44:4.) The word rendered “company” occurs again (Psalms 64:2. Authorised Version, “insurrection.” Comp. the same root, Psalms 2:1.) The intimacy of these former friends was public as well as private.
Read Charles John Ellicott on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Walked unto the house of God in company.] Or with haste; for the rabbins teach that we should walk hastily TO the temple, but slowly FROM it.
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges14. We were wont to take sweet counsel together, To walk in the house of God with the throng. Ours was an habitual intimacy of the closest and most sacred kind, in confidential intercourse in private, in companionship in the worship of God in public. The throng is the festal procession or assembly of worshippers; the “multitude keeping holyday” of Psalms 42:4 (where however the word for throng is different). The P.B.V. as friends follows the LXX ἐνὁμονοίᾳ, ‘in concord,’ Vulg. cum consensu.
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleWe took sweet counsel together - Margin, “who sweetened counsel.” Literally, “We sweetened counsel together;” that is, We consulted together; we opened our minds and plans to each other; in other
Read Albert Barnes on Psalms 55 →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
We shared sweet fellowship together; we walked with the crowd into the house of God.
We took sweet fellowship together. We walked in God’s house with company.
We shared sweet fellowship together; we walked with the crowd into the house of God.
We would share personal thoughts with each other; in God’s temple we would walk together among the crowd.
Tyndale line
We took sweet counsel together, and walked unto the house of God in company.
We took sweet counsel together; We walked in the house of God with the throng.
We took sweet counsel together, we walked in the house of God with the throng.
We took sweet counsel together, and walked to the house of God in company.
Which delited in consulting together, and went into the House of God as companions.
Strictly literal
We who held sweet intercourse together. To the house of God we walked amid the throng.
When together we sweeten counsel, Into the house of God we walk in company.
When together we sweeten counsel, || We walk into the house of God in company.
(55:15) So that we took sweet secret counsel together, and walked unto the house of God in tumultuous company.
We had sweet fellowship together; we walked in the house of God with the throng.
Simplified
Our friendship was so close. We used to have great talks together as we walked with everyone to the house of God.
We had loving talk together, and went to the house of God in company.
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 of Psalms 55:14 reads, "אֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃" which translates to a sentiment of shared fellowship and walking together in the house of God. The Septuagint, while not providing a complete text, indicates that it aligns closely with the Masoretic Text, matching six out of eight words in its word-by-word correspondence. However, the specific wording and structure may differ, reflecting the Septuagint's unique translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, suggesting consistency in the text across these witnesses.
אֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃
6 of the 8 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 55:14
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
The Hebrew word מָתֹק (mathaq) primarily means to become or be sweet or pleasant. It can refer to the act of sucking or relishing something sweet. The entries indicate that it can be used in both Qal and Hiphil forms, with the Hiphil form implying the act of giving a sweet taste.
[מָתֹק] vb. become or be sweet, pleasant
Qal
lit. become sweet
= be pleasant
suck
Hiph. if evil gives a sweet taste in his mouth; we who used to make sweet (our) intimacy.
base
H4985 מָתֹק become or be sweet, pleasant
4985 mathaq maw-thak'
a primitive root; to suck, by implication, to relish, or
(intransitively) be sweet:--be (made, X take) sweet.
מָתֹק (ma.taq) — be sweet.
1) to be or become sweet or pleasing
1a) (Qal)
1a1) to be or become sweet
1a2) to be or become pleasant
1a3) to suck
1b) (Hiphil) to give sweet taste
Also means: ma.taq (מָתָק "to sweeten" H4988)
HVhi1cp — Verb · Hiphil · imperfect first person common pluralHVhi1cp
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HR/Ncmsc — 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…
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)
HNcmpa — 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…
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVpi1cp — Verb · Piel · imperfect first person common pluralHVpi1cp
a-bout': The use of this word as a preposition, in the sense of "around," is confined to the Old Testament. In the New Testament, generally an adverb, for Greek hos or "hosei." The Revised Version (British and American) adopts it in several idiomatic translations of mello, referring to what is about to be, i.e. on the point of occurring, or immediately impending, amending the King James Version, in Ac 5:35; 27:2; Re 12:4, etc.
רֶ֫גֶשׁ (regesh) and רִגְשָׁה (rigshah) both refer to a throng or tumultuous crowd, with rigshah also implying scheming. The word is derived from a root meaning tumult and covers concepts of company and insurrection. It appears in Psalm 55:15.
[רֶ֫גֶשׁ] n.[m.] throng;—ψ 55:15
ref
[רִגְשָׁה] n.f. throng
base
H7285a רֶ֫גֶשׁ throng H7285b רִגְשָׁה throng
7285 regesh reh'-ghesh
or (feminine) rigshah {rig-shaw'}; from 7283; a tumultuous
crowd:--company, insurrection.
see HEBREW for 07283
רֶ֫גֶשׁ (re.gesh) — throng.
throng, in company
רִגְשָׁה (rig.shah) — scheming.
scheming
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa