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Psalms 55:19 — Word Study

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WLCיִשְׁמַ֤ע׀ אֵ֨ל׀ וְֽיַעֲנֵם֮ וְיֹ֤שֵׁ֥ב קֶ֗דֶם סֶ֥לָה אֲשֶׁ֤ר אֵ֣ין חֲלִיפ֣וֹת לָ֑מוֹ וְלֹ֖א יָרְא֣וּ אֱלֹהִֽים׃

BSAto ransompâdâh Peaceshâlôwm soulnephesh battleqᵉrâb forkîy manyrab to behâyâh with meʻimmâd

Word
Listen & take awayPsalms 55
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 19 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('E.lo.Him) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 55:19quick helps
In a sentenceGod will hear and humiliate those who do not change and lack reverence for Him.
Who is speakingThe psalmist speaks about God's authority and judgment.
Where we areIn the context of a plea for divine intervention against adversaries.
The hard wordחֲלִיפ֣וֹת
Take awayGod's eternal reign assures justice for the unchanging and irreverent.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectרַב verbפָּדָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 55:19

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 — A Plea for Divine Justicegenerated

18He redeems my soul in peace from the battle waged against me, even though many oppose me.
19God will hear and humiliate them— the One enthroned for the ages— Selah because they do not change and they have no fear of God.
20My companion attacks his friends; he violates his covenant.
21His speech is smooth as butter, but war is in his heart. His words are softer than oil, yet they are swords unsheathed.

Psalm 55:19 reflects the psalmist's confidence in God's ability to hear and respond to injustice. The psalmist contrasts God's eternal authority with the unchanging nature of those who oppose Him, emphasizing their lack of reverence. This verse serves as a reminder of God's omnipotence and the consequences of disregarding His authority, as seen in the surrounding verses that express a plea for deliverance from adversaries.


Cross References

ReferenceText (BSB)
1Psalm 65:5With awesome deeds of righteousness You answer us, O God of our salvation, the hope of all the ends of the earth and of the farthest seas.
2Psalm 143:12And in Your loving devotion, cut off my enemies. Destroy all who afflict me, for I am Your servant.
31 Thessalonians 2:15–16who killed both the Lord Jesus and their own prophets, and drove us out as well. They are displeasing to God and hostile to all men,
4Revelation 6:10–11And they cried out in a loud voice, “How long, O Lord, holy and true, until You avenge our blood and judge those who dwell upon the earth?”
5Psalm 90:1–2Lord, You have been our dwelling place through all generations.

The Key Word יִשְׁמַ֤ע׀, yish.Ma'generated

The verb שָׁמַע (shama`) means 'to hear' and encompasses listening attentively, often implying obedience. It is used frequently in contexts where God speaks to His people, indicating the importance of heeding His voice.

In this verse, יִשְׁמַ֤ע is in the imperfect tense, suggesting an ongoing action — God will continue to hear and respond. The use of this verb highlights God's active role in listening to the cries of His people and judging those who oppose Him.


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 verse has a main clause introduced by the finite verb יִשְׁמַ֤ע, he will hear, which governs the actions that follow. The structure emphasizes God's authority as the subject, with the actions of hearing and humbling as the key responses to the subjects mentioned.

The sentence flows from God's hearing to His actions, indicating a direct relationship between divine attention and the consequences faced by those who lack reverence. The placement of סֶ֥לָה serves as a reflective pause, inviting contemplation on the weight of God's judgment.


Septuagint Backgroundgenerated

The Septuagint translates יִשְׁמַ֤ע as λυτρώσεται (lytrōsetai), which means 'will redeem' or 'will rescue'. This choice reflects a broader interpretation of God's action, suggesting not only hearing but also delivering from oppression.

This rendering indicates a theological emphasis on God's redemptive power, expanding the meaning beyond mere auditory acknowledgment to active intervention.


In plain words — the whole versegenerated

Psalm 55:19 tells us that God will hear and humiliate those who do not change and lack fear of Him. The psalmist emphasizes God's eternal authority and the consequences for those who oppose Him.


Frequently Asked Questionsgenerated

What does it mean that God will humiliate them?

It indicates that God will bring low those who oppose Him, demonstrating His power and authority over them.

Why does the psalmist mention Selah?

Selah serves as a musical pause, inviting the reader or listener to reflect on the weight of the preceding statements.

What does it mean to have no fear of God?

To have no fear of God means lacking reverence or respect for His authority, which can lead to moral and spiritual consequences.

How does this verse relate to God's eternal nature?

The reference to God as the One enthroned for the ages highlights His eternal reign and unchanging nature, contrasting with the instability of human behavior.


Reflection Questionsgenerated

  1. In what ways do I acknowledge God's authority in my life?
  2. How can I cultivate a deeper reverence for God?
  3. What changes do I need to make to align my life more closely with God's will?
  4. How can I reflect on the justice of God in my daily interactions with others?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse to discuss God's judgment and the nature of reverence, providing insights into its theological implications.

Basil of CaesareaHOMILY ON DETACHMENT 21 c. 330–379
All of them will stand about Job when the Judge of human life will gather together the universal church, when the trumpet that is to announce the coming of the King calls loudly to the tombs and demands the bodies that have been entrusted…
Early Church Fathers on Psalms 55 →
Basil of CaesareaLETTER 161 c. 330–379
But do not lament a burden that surpasses your strength. For if you were the one destined to bear this responsibility alone, it would not be merely heavy but utterly unendurable.
Early Church Fathers on Psalms 55 →
Tyrannius RufinusCOMMENTARY ON THE APOSTLES’ CREED 20 c. 344–411
If it does not make you weary, let me point out, as briefly as possible, specific references to prophecy in the Gospels, so that those who are being instructed in the basic elements of the faith may have these testimonies written on their…
Early Church Fathers on Psalms 55 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 55:19 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

God shall hear and afflict them,.... That is, either he shall hear the prayers of his servant, imprecating evils upon his enemies, Psalms 55:9; and shall bring them down upon them, in answer to his

Read John Gill on Psalms 55 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

As for me, I will call upon God; and the LORD shall save me. -Third strophe. His confident hope, resting upon the grounds stated in the previous prayer. Verse 16,17.

Read Robert Jamieson on Psalms 55 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

God shall hear; either, 1. My prayers against them, mentioned . Or, 2. Their reproaches, ; their deceitful and treacherous speeches, . He said God would hear his voice, ; now he adds that God will hear his enemies’ voice also, of which he spake . Afflict them; or, testify against them, or give an answer to them; not in words, but really, and by dreadful punishments, as this word signifies, ; which seems best to agree with the next foregoing word, God will hear and answer them. He that abideth of old, Heb. he that inhabiteth antiquity or eternity; who is eternal, and therefore unchangeable and almighty; and consequently, as he ever was, so he still is and will be, ready to defend his people…

Read Matthew Poole on Psalms 55 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 55:19 God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.Ver. 19. God shall hear] sc. My prayers which are on the file before him, and as solicitors with him. Mittamus preces et lachrymas, cordis legatos, saith Cyprian. Up go prayers, down come deliverances. And afflict them] Ludit ambiguitate verbi. The same word signifieth to afflict and to answer, q.d. he shall answer me, but afflict them; answer them with blows, with bitter answers. Even he that abideth of old] And is therefore no changeling; the Eternity of Israel cannot lie, nor repent; "for he is not a man, that he should repent," 1 Samuel 15:29…

Read John Trapp on Psalms 55 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(19) God shall hear.—Render this verse, God shall hear and afflict them, He abideth of old; One in whom are no changes, And yet they fear not God. (Comp. James 1:17, “with whom is no variableness, neither shadow of turning.”) As the text stands, for afflict we should have answer; but the LXX. and Vulg. have the true reading. The Selah must be removed as plainly out of place. The plural pronoun is used poetically for the singular. The word changes, chalîpôth, is used of troops relieving guard (Job 14:14), of servants taking their turn of work, of a change of clothing, &c. Here generally variableness. The rendering of the Authorised Version does not suit the context. The reason of the…

Read Charles John Ellicott on Psalms 55 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 19. Because they have no changes] At first Absalom, Ahithophel, and their party, carried all before them. There seemed to be a very general defection of the people; and as in their first attempts they suffered no reverses, therefore they feared not God. Most of those who have few or no afflictions and trials in life, have but little religion. They become sufficient to themselves, and call not upon God.

Read AdamClarke on Psalms 55 →
CambridgeThe Cambridge Bible for Schools and Colleges

19. The judgement of his enemies. God shall hear, and afflict them] Or, humble them. This, which is the rendering of the Ancient Versions, is probably right. But it requires a change of the vocalisation. The text as it stands must be rendered with R.V., God shall hear, and answer them, meaning apparently, that God will hear their raging and answer them with judgement. But this is an unnatural form of expression. The object to the verbs ‘hear’ and ‘answer’ could hardly be other than the Psalmist or his prayer. even he that abideth of old] Render, He that sitteth enthroned eternally, as Judge of the world. (Cp. “Thou most worthy Judge Eternal.”) Cp. Deuteronomy 33:27; Psalms 9:7-8; Psalms…

Read Cambridge on Psalms 55 →
Albert Barnes1798–1870Barnes' Notes on the Bible

God shall hear and afflict them - That is, God will hear my prayer, and will afflict them, or bring upon them deserved judgments.

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

BSBBerean Standard Bible2020

God will hear and humiliate them— the One enthroned for the ages— Selah because they do not change and they have no fear of God.

WEBWorld English Bible2000

God, who is enthroned forever, will hear and answer them. Selah. They never change and don’t fear God.

MSBMajority Standard Bible2022

God will hear and humiliate them—the One enthroned for the ages—Selah because they do not change and they have no fear of God.

NETBNew English Translation2006

God, the one who has reigned as king from long ago, will hear and humiliate them. (Selah) They refuse to change, and do not fear God.

Tyndale line

KJVKing James Version1611

God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

ASVAmerican Standard Version1901

God will hear, and answer them, Even he that abideth of old, [Selah The men who have no changes, And who fear not God.

RVARevised Version, American1894

God shall hear, and answer them, even he that abideth of old, Selah the men who have no changes, and who fear not God.

NWBWebster's Bible1833

God will hear and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.

GNVGeneva Bible1599

God shall heare and afflict them, euen hee that reigneth of olde, Selah. because they haue no changes, therefore they feare not God.

Strictly literal

DBYDarby Translation1890

God will hear, and afflict them: he that is seated of old, (Selah) ...because there is no change in them, and they fear not God.

YLTYoung's Literal Translation1862

God doth hear and afflict them, And He sitteth of old. Selah. Because they have no changes, and fear not God,

LSVLiteral Standard Version2020

God hears and afflicts them, || And He sits of old. Selah. Because they have no changes, and do not fear God,

ILTInterlinear Literal Translation2000

(55:20) God will hear, and humble them—yea, he that sitteth enthroned from the oldest time Selah—those who dread no changes, and fear not God.

ULBUnlocked Literal Bible2017

God, the one who rules from eternity, will hear them and humiliate them. Selah They never change, and they do not fear God.

Simplified

FBVFree Bible Version2020

God who has ruled from the beginning will hear me and answer them. Selah. For they refuse to change and don't respect God.

BBEBible in Basic English1949

God will give thought to me; he who from early times is strong will send pain and trouble on them. (Selah.) Because they are unchanged, they have no fear of 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.

clauseclauseverbיִשְׁמַ֤עhe.will.hearnoun phrase · subjectאֵ֨לGodוְandnoun phraseclauseverbיֹ֤שֵׁ֥ב[he.is].sittingadverbialקֶ֗דֶםantiquityוְֽandclauseverbיַעֲנֵheobjectם֮will.answer.themclauseסֶ֥לָהSelahclauserelpאֲשֶׁ֤רwhomclauseclausepredicateאֵ֣יןthere.[are].notsubjectחֲלִיפ֣וֹתchangesprepositional phrase · prepositionalלָ֑forמוֹthemוְandclauseadverbialלֹ֖אnotverbיָרְא֣וּthey.fearobjectאֱלֹהִֽיםGod

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text presents the verse as it stands, while the Septuagint aligns closely with it, matching 10 of the 13 words. This suggests a strong agreement in the core message, though the Septuagint's wording and structure differ.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

יִשְׁמַ֤ע׀ אֵ֨ל׀ וְֽיַעֲנֵם֮ וְיֹ֤שֵׁ֥ב קֶ֗דֶם סֶ֥לָה אֲשֶׁ֤ר אֵ֣ין חֲלִיפ֣וֹת לָ֑מוֹ וְלֹ֖א יָרְא֣וּ אֱלֹהִֽים׃

Septuagintthe Greek the translators chose, word by word
יִשְׁמַ֤ע׀λυτρώσεταιאֵ֨ל׀ἐνוְֽיַעֲנֵם֮μουוְיֹ֤שֵׁ֥בἐγγιζόντωνסֶ֥לָהμοιאֲשֶׁ֤רὅτιאֵ֣יןἐνחֲלִיפ֣וֹתπολλοῖςלָ֑מוֹσὺνוְלֹ֖אἐμοί

10 of the 13 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.

Psalms 55:19שָׁמַעhe will heahe will hearשָׁמַעאֵלGodGodאֵלעָנָהand he willand he will ansעָנָהיָשַׁבand [the onand [the one whיָשַׁבקֶ֫דֶםantiquityantiquityקֶ֫דֶםסֶ֫לָהSelahSelahסֶ֫לָהאֲשֶׁרwhomwhomאֲשֶׁראַ֫יִןnotnotאַ֫יִןחֲלִיפָהchangeschangesחֲלִיפָההֶם[belong] to[belong] to theהֶםלֹאand notand notלֹאיָרֵאthey fearthey fearיָרֵאאֱלֹהִיםGodGodאֱלֹהִיםאַ֫יִלramramאַ֫יִלעוּןto dwellto dwellעוּןקָדַםto meetto meetקָדַםסָלָהto rejectto rejectסָלָהחָלַףto passto passחָלַףאַ֫יִןwhere?where?אַ֫יִןאֱלֹהַּgodgodאֱלֹהַּקוֹלvoice: souvoice: soundקוֹלקָשַׁבto listento listenקָשַׁבקַנָּאjealousjealousקַנָּאשַׁדַּיAlmightyAlmightyשַׁדַּיצוֹםfastfastצוֹםבֶּ֫טַחsecuritysecurityבֶּ֫טַחכְּנַעֲנִיCanaanitesCanaanitessכְּנַעֲנִימִזְרָחeasteastמִזְרָחפֵּאָהsidesideפֵּאָהזמרto singto singזמריְשׁוּעָהsalvationsalvationיְשׁוּעָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 55:19

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.

he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
יִשְׁמַ֤ע׀yish.Ma' he will hear H8085 Verb · Qal · imperfect third person masculine singular
1,160× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.
Tyndale gloss
to hear: hear
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁמַע 1152 vb. hear

Qal 1052

subj. pers. hum.

י׳ (God) subj.

Niph. 42 be heard, of voice, sound

be heard of

be regarded, obeyed

= (favourable) hearing was granted to their voice.

Pi. he caused the people to hear

Hiph. 63

of man

י׳ subj.

base

Brown-Driver-Briggs glosses

H8085 שָׁמַע hear

Strong's Hebrew Dictionary

8085 shama` shaw-mah'

a primitive root; to hear intelligently (often with

implication of attention, obedience, etc.; causatively, to

tell, etc.):--X attentively, call (gather) together, X

carefully, X certainly, consent, consider, be content,

declare, X diligently, discern, give ear, (cause to, let, make

to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)

obedient, obey, perceive, (make a) proclaim(-ation), publish,

regard, report, shew (forth), (make a) sound, X surely, tell,

understand, whosoever (heareth), witness.

Translators Brief Hebrew Lexicon

שָׁמַע (sha.ma) — to hear: hear.

: hear

v

1) to hear, listen to, obey

1a) (Qal)

1a1) to hear (perceive by ear)

1a2) to hear of or concerning

1a3) to hear (have power to hear)

1a4) to hear with attention or interest, listen to

1a5) to understand (language)

1a6) to hear (of judicial cases)

1a7) to listen, give heed

1a7a) to consent, agree

1a7b) to grant request

1a8) to listen to, yield to

1a9) to obey, be obedient

1b) (Niphal)

1b1) to be heard (of voice or sound)

1b2) to be heard of

1b3) to be regarded, be obeyed

1c) (Piel) to cause to hear, call to hear, summon

1d) (Hiphil)

1d1) to cause to hear, tell, proclaim, utter a sound

1d2) to sound aloud (musical term)

1d3) to make proclamation, summon

1d4) to cause to be heard

n m

2) sound

שָׁמַע (sha.ma) — to hear: obey.

: obey

v

1) to hear, listen to, obey

1a) (Qal)

1a1) to hear (perceive by ear)

1a2) to hear of or concerning

1a3) to hear (have power to hear)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVqi3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
אֵ֨ל׀'el God H410 Noun common · masculine singular absolute
241× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. It describes something or someone as mighty or powerful, like the Almighty. This concept is central to understanding the Bible's view of God.
Tyndale gloss
god
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵל n.m. god, but with various subordinate applications to express the idea of might

applied to men of might and rank

angels

gods of the nations

Ēl

as characterizing mighty things in nature

God, the one only and true God of Israel

אֵל strength, power

base

Brown-Driver-Briggs glosses

H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank

. angels

. gods of the nations

. Ēl

. as characterizing mighty things in nature

. God, the one only and true God of Israel

. אֵל strength, power

Strong's Hebrew Dictionary

410 'el ale

shortened from 352; strength; as adjective, mighty;

especially the Almighty (but used also of any deity):--God

(god), X goodly, X great, idol, might(-y one), power, strong.

Compare names in "-el."

see HEBREW for 0352

Translators Brief Hebrew Lexicon

אֵל (el) — God.

This name means god, god-like one, mighty one, strength, power

Another name of ye.ho.vah (יהוה "LORD" H3068G)

אֵל (el) — El (Berith).

This name means god, god-like one, mighty one, strength, power

Combined with "Berith" (berith בְּרִית H1286)

אֵל (el) — El (Elohe).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "God" (elohim אֱלֹהִים H0430)

אֵל (el) — El (Most High).

Another name of ye.ho.vah (יהוה "LORD" H3068G)

This name means god, god-like one, mighty one, strength, power

Combined with "Most High" (el.yon עֶלְיוֹן H5945B)

אֵל (el) — god.

: god

1) god, god-like one, mighty one

1a) mighty men, men of rank, mighty heroes

1b) angels

1c) god, false god, (demons, imaginations)

1d) God, the one true God, Jehovah

2) mighty things in nature

3) strength, power

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HNcmsa — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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

Easton's Bible Dictionary

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.

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
וְֽיַעֲנֵם֮ve.ya.'a.Nem and he will answer them H6031 Conjunction · verb hiphil third person masculine singular · suffix
82× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To afflict or oppress someone, making them feel low or depressed. In the Bible, it can also mean to humble oneself, as seen in Psalm 35:13. It involves being put down or becoming weak.
Tyndale gloss
be occupied
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עָנָה] vb. be occupied, busied with

base

[עָנָה] vb. be bowed down, afflicted

Qal

be put down or become low, of song of triumph

be depressed, downcast

be afflicted

Niph.

humble oneself

be afflicted

Pi.

humble, mishandle, afflict

humble, a woman by cohabit.

afflict as a discipline

humble, weaken

Pu.

be afflicted, in discipline by God

be humbled by fasting

Hiph. afflict, in discipline

Hithp.

humble oneself

be afflicted

humble oneself in fasting

base

Brown-Driver-Briggs glosses

H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph

. be depressed, downcast

. be afflicted

. . humble oneself

. be afflicted

. . humble, mishandle, afflict

. humble, a woman by cohabit.

. afflict as a discipline

. humble, weaken

. . be afflicted, in discipline by God

. be humbled by fasting

. afflict, in discipline

. . humble oneself

. be afflicted

. humble oneself in fasting

Strong's Hebrew Dictionary

6031 `anah aw-naw'

a primitive root (possibly rather ident. with 6030 through

the idea of looking down or browbeating); to depress literally

or figuratively, transitive or intransitive (in various

applications, as follows):--abase self, afflict(-ion, self),

answer (by mistake for 6030), chasten self, deal hardly with,

defile, exercise, force, gentleness, humble (self), hurt,

ravish, sing (by mistake for 6030), speak (by mistake for

6030), submit self, weaken, X in any wise.

see HEBREW for 06030

see HEBREW for 06030

see HEBREW for 06030

see HEBREW for 06030

Translators Brief Hebrew Lexicon

עָנָה (a.nah) — be occupied.

(Qal) to be occupied, be busied with

עָנָה (a.nah) — to afflict.

1) to afflict, oppress, humble, be afflicted, be bowed down

1a) (Qal)

1a1) to be put down, become low

1a2) to be depressed, be downcast

1a3) to be afflicted

1a4) to stoop

1b) (Niphal)

1b1) to humble oneself, bow down

1b2) to be afflicted, be humbled

1c) (Piel)

1c1) to humble, mishandle, afflict

1c2) to humble, be humiliated

1c3) to afflict

1d4) to humble, weaken oneself

1d) (Pual)

1d1) to be afflicted

1d2) to be humbled

1e) (Hiphil) to afflict

1f) (Hithpael)

1f1) to humble oneself

1f2) to be afflicted

Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)

Morphologythe parsing behind the code
Berean parsing
HC/Vhu3ms/Sp3mp — Conjunction · verb hiphil third person masculine singular · suffix
HC/Vhu3ms/Sp3mp
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
וְיֹ֤שֵׁ֥בve.Yo.Shev and [the one who] sits H3427 Conjunction · verb qal participle (active) masculine singular
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
HC/Vqrmsa — Conjunction · verb qal participle (active) masculine singular
HC/Vqrmsa
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
קֶ֗דֶםKe.dem antiquity H6924 Noun common · masculine singular absolute
87× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The front or east direction, often used to describe a location or time, such as in the book of Ezekiel where it describes the direction of the temple. It can also mean something is ancient or from the past, like the stories in Genesis.
Tyndale gloss
front: east
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קֶ֫דֶם (*qedem*) means 'east' and also refers to 'front' or 'ancient time.' It is derived from another root and can indicate direction (eastward) or time (aforetime, antiquity). The entries highlight its use in various contexts, including geographical and temporal references, but do not present any significant disagreements among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֶ֫דֶם n.[m.] front, east, aforetime

loc.

front

East; elsewh. מִקּ׳ = eastward

temp., ancient time, aforetime:

הַרְרֵי ק׳ Dt 33:15 ancient mts.

בִּימֵי ק׳ ψ 44:2 in ancient days

מִקּ׳ from of old

ק׳ alone, as adv. anciently, of old

beginning

base

[קֵ֫דֶם], קֵ֫דְמָה adv. eastward, to, toward the E.

base

Brown-Driver-Briggs glosses

H6924a קֶ֫דֶם front, east, aforetime . loc. . front

. East

. temp. ancient time, aforetime

H6924b קֵ֫דֶם, קֵ֫דְמָה eastward, to, toward the E.

Strong's Hebrew Dictionary

6924 qedem keh'-dem

or qedmah {kayd'-maw}; from 6923; the front, of place

(absolutely, the fore part, relatively the East) or time

(antiquity); often used adverbially (before, anciently,

eastward):--aforetime, ancient (time), before, east (end,

part, side, -ward), eternal, X ever(-lasting), forward, old,

past. Compare 6926.

see HEBREW for 06923

see HEBREW for 06926

Translators Brief Hebrew Lexicon

קֶ֫דֶם (qe.dem) — East.

This name means east, antiquity, front

קֵ֫דֶם (qe.dem) — east.

adv

eastward, to or toward the East

Another spelling of qe.dem (קֶ֫דֶם ": east" H6924)

קֶ֫דֶם (qe.dem) — front: east.

: east

1) east, antiquity, front, that which is before, aforetime

1a) front, from the front or east, in front, mount of the East

1b) ancient time, aforetime, ancient, from of old, earliest time

1c) anciently, of old (adverb)

1d) beginning

1e) east

קֶ֫דֶם (qe.dem) — front: old.

: old/ancient

1) east, antiquity, front, that which is before, aforetime

1a) front, from the front or east, in front, mount of the East

1b) ancient time, aforetime, ancient, from of old, earliest time

1c) anciently, of old (adverb)

1d) beginning

1e) east

קֶ֫דֶם (qe.dem) — front: forward.

: forward

1) east, antiquity, front, that which is before, aforetime

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HNcmsa — Noun common · masculine singular absolute
HNcmsa
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
סֶ֥לָהSe.lah Selah H5542 Particle
74× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Selah is a musical term in the Bible that signals a pause or interruption in the music, like a rest in a song, often used in Psalms. It is a technical term that sets a moment for reflection and contemplation, as seen in Psalm 3:2.
Tyndale gloss
Selah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.

Brown-Driver-Briggs Hebrew Lexicon (full)

סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3

base

Brown-Driver-Briggs glosses

H5542 סֶ֫לָה lift up, or exalt

Strong's Hebrew Dictionary

5542 celah seh'-law

from 5541; suspension (of music), i.e. pause:--Selah.

see HEBREW for 05541

Translators Brief Hebrew Lexicon

סֶ֫לָה (se.lah) — Selah.

§ 1) to lift up, exalt

1a) Selah

1a1) a technical musical term probably showing accentuation, pause, interruption

Morphologythe parsing behind the code
Berean parsing
HTj — Particle
HTj
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

se'-la.

See MUSIC, II, 1.

Easton's Bible Dictionary

Selah

A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”

Smith's Bible Dictionary

This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)

American Tract Society Bible Dictionary

A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.

he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
אֲשֶׁ֤ר'a.Sher whom H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTr — Particle
HTr
The company it keepswords that stand beside it more often than chance
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
אֵ֣ין'ein not H369 Noun common · masculine singular construct
789× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Tyndale gloss
nothing
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
HNcmsc — Noun common · masculine singular construct
HNcmsc
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
חֲלִיפ֣וֹתcha.li.Fot changes H2487 Noun common · feminine plural absolute
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word refers to a change or replacement, like switching clothes or taking turns, and is used in the Bible to describe things like changing courses in life.
Tyndale gloss
change
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חֲלִיפָה (chaliyphah) refers to a change or replacement, often associated with garments or life circumstances. It encompasses various meanings, including a change of raiment, relays, and even a figurative sense of relief from death. The term suggests the idea of alternation or substitution, reflecting a broader concept of change in life.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חֲלִיפָה] n.f. a change (from the idea of replacing, changing, substituting)

change of raiment

relays

revival after death, under fig. of relief from milit. service

changing, varying, of course of life

base

Brown-Driver-Briggs glosses

H2487 [חֲלִיפָה] a change (from the idea of replacing, changing, substituting)

Strong's Hebrew Dictionary

2487 chaliyphah khal-ee-faw'

from 2498; alternation:--change, course.

see HEBREW for 02498

Translators Brief Hebrew Lexicon

חֲלִיפָה (cha.li.phah) — change.

1) a change, change (of garments), replacement

1a) change (of raiment)

1b) relays

1c) relief (from death)

1d) changing, varying (course of life)

Morphologythe parsing behind the code
Berean parsing
HNcfpa — Noun common · feminine plural absolute
HNcfpa
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
לָ֑מוֹla.mo [belong] to them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
וְלֹ֖אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
יָרְא֣וּya.re.'U they fear H3372 Verb · Qal · perfect third person common plural
315× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to fear or revere, and is used to describe being afraid or standing in awe of something, like God's power. It appears in the Bible to convey a sense of respect or reverence. In the KJV, it's translated as 'affright' or 'reverence'.
Tyndale gloss
to fear
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָרֵא vb. fear

Qal

fear, be afraid

stand in awe of

fear, reverence, honour

Niph.

be fearful, dreadful

cause astonishment and awe

inspire reverence, godly fear, and awe

Piel. make afraid, terrify

base

Brown-Driver-Briggs glosses

H3372 יָרֵא fear .. fear, be afraid

. stand in awe of

. fear, reverence, honour

. . be fearful, dreadful

. cause astonishment and awe

. inspire reverence, godly fear, and awe

. make afraid, terrify

Strong's Hebrew Dictionary

3372 yare' yaw-ray'

a primitive root; to fear; morally, to revere; caus. to

frighten:--affright, be (make) afraid, dread(-ful), (put in)

fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,

terrible (act, -ness, thing).

Translators Brief Hebrew Lexicon

יָרֵא (ya.re) — to fear.

: frightening(DANGER)

1) to fear, revere, be afraid

1a) (Qal)

1a1) to fear, be afraid

1a2) to stand in awe of, be awed

1a3) to fear, reverence, honour, respect

1b) (Niphal)

1b1) to be fearful, be dreadful, be feared

1b2) to cause astonishment and awe, be held in awe

1b3) to inspire reverence or godly fear or awe

1c) (Piel) to make afraid, terrify

2) (TWOT) to shoot, pour

יָרֵא (ya.re) — to fear: revere.

: awesome(god)

1) to fear, revere, be afraid

1a) (Qal)

1a1) to fear, be afraid

1a2) to stand in awe of, be awed

1a3) to fear, reverence, honour, respect

1b) (Niphal)

1b1) to be fearful, be dreadful, be feared

1b2) to cause astonishment and awe, be held in awe

1b3) to inspire reverence or godly fear or awe

1c) (Piel) to make afraid, terrify

2) (TWOT) to shoot, pour

Also means: ya.re (יָרֵא ": frightening" H3372)

Morphologythe parsing behind the code
Berean parsing
HVqp3cp — Verb · Qal · perfect third person common plural
HVqp3cp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

fer (yir'ah, yare'; phobos, phobeo):

Terms, etc.:

"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (

he will hear God and he will answer them and [the one who] sits antiquity Selah whom not changes [belong] to them and not they fear God
אֱלֹהִֽים׃'E.lo.Him God H430 Noun common · masculine plural absolute
2,603× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Tyndale gloss
God
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HNcmpa — Noun common · masculine plural absolute
HNcmpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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

Easton's Bible Dictionary

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.

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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