Psalms 57:2 — Word Study
WLCאֶ֭קְרָא לֵֽאלֹהִ֣ים עֶלְי֑וֹן לָ֝אֵ֗ל גֹּמֵ֥ר עָלָֽי׃
BSAto Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| אֶ֭קְרָא | I call out | Verb, Qal, imperfect first person common singular |
| לֵֽאלֹהִ֣ים | to God | Preposition, noun common masculine plural absolute |
| עֶלְי֑וֹן | Most High | |
| לָ֝אֵ֗ל | to God | Preposition, noun common masculine singular absolute |
| גֹּמֵ֥ר | [who] avenges | Verb, Qal, participle (active) masculine singular |
| עָלָֽי׃ | on me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I cry out to God Most High, to God who fulfills His purpose for me. |
| KJV | I will cry unto God most high; unto God that performeth all things for me. |
| ASV | I will cry unto God Most High, Unto God that performeth all things for me. |
| YLT | I call to God Most High, To God [who] is perfecting for me. |
| WEB | I cry out to God Most High, to God who accomplishes my requests for me. |
| BBE | I will send up my cry to the Most High God; to God who does all things for me. |
The translations agree on the meaning of גֹּמֵ֥ר.
The sentence has a main clause with a prepositional phrase indicating to whom David is crying out.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָנַן
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 57:2
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 — David's Cry for Helpgenerated
Psalm 57:2 captures David's heartfelt plea to God during a time of distress. He acknowledges God's supreme authority and expresses confidence that God will accomplish His intentions for his life. This verse emphasizes the relationship between David and God, highlighting trust in divine providence amidst challenges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 56:2 | My enemies pursue me all day long, for many proudly assail me. |
| 2 | Psalm 136:2–3 | Give thanks to the God of gods. His loving devotion endures forever. |
| 3 | Isaiah 57:15 | For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in a high and holy place, and with the oppressed and humble in spirit, to restore the spirit of the lowly and revive the heart of the contrite. |
| 4 | Psalm 138:8 | The LORD will fulfill His purpose for me. O LORD, Your loving devotion endures forever— do not abandon the works of Your hands. |
| 5 | Isaiah 26:12 | O LORD, You will establish peace for us. For all that we have accomplished, You have done for us. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — גֹּמֵ֥ר, go.Mergenerated
The Hebrew word גֹּמֵר (gomer) is a participle meaning 'who avenges' or 'who completes.' It indicates an ongoing action, suggesting that God is actively involved in fulfilling His plans.
This word is derived from the root גָּמַר (gamar), which means to end or come to completion. In this context, it signifies God's role in bringing His purpose to fruition in David's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of גֹּמֵ֥ר, consistently rendering it as 'who fulfills' or 'who avenges.'
All versions on this page, including the BSB, KJV, ASV, YLT, WEB, and BBE, convey the sense of God actively fulfilling His purpose.
Sentence Structuregenerated
The main verb of the verse is אֶ֭קְרָא, I cry out, which governs the entire sentence. It is followed by two prepositional phrases: to God Most High and to God who fulfills His purpose for me.
The structure emphasizes David's direct appeal to God, highlighting both his urgent need and the assurance of God's action on his behalf.
Septuagint Backgroundgenerated
The Septuagint translates אֶ֭קְרָא as ἐλέησόν, which means 'have mercy' or 'help.' This choice reflects the urgency of David's plea for assistance.
The use of ἐλέησόν highlights the relational aspect of David's cry, emphasizing his reliance on God's mercy and intervention.
In plain words — the whole versegenerated
Psalm 57:2 shows David crying out to God, acknowledging Him as the Most High who fulfills His plans. This verse reflects David's trust in God's power and purpose for his life.
Frequently Asked Questionsgenerated
It means that God actively works to bring about His plans and intentions for our lives, ensuring that His will is accomplished.
David uses 'Most High' to emphasize God's supreme authority and power over all creation, indicating his trust in God's ability to help.
We can call out to God in times of distress, trusting that He is able to fulfill His purpose for us, just as He did for David.
It reveals a deep reliance on God, showing that David sees Him as a source of help and strength in difficult times.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God to fulfill His purpose?
- How can I seek God's help in my own moments of distress?
- What does it mean to me to call God 'Most High'?
- How can I be more aware of God's plans for my life?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the confidence in God's ability to hear and respond to our cries.
"I will cry to God most high" [Psalms 57:2]. If most high He is, how hears He you crying? Confidence has been engendered by experience: "to God," he says,Early Church Fathers on Psalms 57 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 57:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will cry unto God most high,.... To remember him in his low estate, and who is higher than the highest, than Saul and his mighty men with him.
Read John Gill on Psalms 57 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will cry unto God most high; unto God that performeth all things for me. I will cry unto God. The cry to God naturally follows soul-trust in God (Psalms 57:1).
Read Robert Jamieson on Psalms 57 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. that performeth (or perfecteth, or finisheth, as this word is rendered, , i.e. will certainly perform or finish) for, or towards, or concerning me. He doth not express what he performeth, or perfecteth, or fulfilleth, but leaveth it to be understood, as being easy to be understood. He performeth, or perfecteth, to wit, all that he hath promised; engageth himself to perform what he hath begun to do, or what is yet to be performed; it being usual in the Hebrew language to understand a verbal noun after the verb. He implies that God is not like men, who make large promises, but either through inability, or carelessness, or unfaithfulness, do not perform them, but will certainly be as good…
Read Matthew Poole on Psalms 57 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 57:2 I will cry unto God most high; unto God that performeth [all things] for me.Ver. 2. I will cry unto God most high] Who can easily overtop Saul, as high as he is, and all his complices; against whom I have this comfort, that in the thing wherein they deal proudly God is above them, Exodus 18:11. Unto God that performeth all things for me] And in me, Isaiah 26:12; doth not his work to the halves, but is both author and finisher of my faith, and other affairs, Hebrews 12:2 Philippians 1:6 Psalms 138:8. Here are the two props of David’ s prayer: First, God’ s sufficiency, he is the most high. Secondly, His efficiency, he perfectly accomplisheth all things for me.
Read John Trapp on Psalms 57 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Peformeth all things for me.—Literally, completes for me, which may be explained from the analogy of Psa 138:8. But as the LXX. and Vulg. have “my benefactor” (reading gomçl for gomçr) we may adopt that emendation.
Read Charles John Ellicott on Psalms 57 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I will cry unto God most high] He is the Most High; and therefore far above all my enemies, though the prince of the power of the air be at their head. Unto God, לאל lael, unto the strong God, one against whom no human or diabolic might can prevail. David felt his own weakness, and he knew the strength of his adversaries; and therefore he views God under those attributes and characters which were suited to his state. This is a great secret in the Christian life; few pray to God wisely; though they may do it fervently. That performeth all things for me.] Who works for me; גמר gomer, he who completes for me, and will bring all to a happy issue.
Read AdamClarke on Psalms 57 →CambridgeThe Cambridge Bible for Schools and Colleges2. I will cry &c.] I will call unto God Most High. Cp. Psalms 55:16; Psalms 56:9. The combination Elôhîm Elyon occurs only here and in Psalms 78:56; it is the Elohistic equivalent of Jehovah Elyon (Psalms 7:17; cp. Psalms 47:2; Psalms 83:18; Psalms 97:9). El Elyon occurs in Psalms 78:35 (cp. Psalms 73:11); Genesis 14:18 ff. The Psalmist appeals to God first as the ‘Most High’ (see Appendix, Note ii), a name which implies God’s power to help him, as the supreme Ruler of the world; and then as God (El) that performeth all things for me, a title which implies His willingness to help His servant now as heretofore. Here as in Psalms 138:8, the object of the verb is left to be supplied (cp.…
Read Cambridge on Psalms 57 →Albert Barnes1798–1870Barnes' Notes on the BibleI will cry unto God most high - The idea is - God is exalted above all creatures; all events are “under” him, and he can control them.
Read Albert Barnes on Psalms 57 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I cry out to God Most High, to God who fulfills His purpose for me.
I cry out to God Most High, to God who accomplishes my requests for me.
I cry out to God Most High, to God who fulfills His purpose for me.
I cry out for help to the sovereign God, to the God who vindicates me.
Tyndale line
I will cry unto God most high; unto God that performeth all things for me.
I will cry unto God Most High, Unto God that performeth all things for me.
I will cry unto God Most High; unto God that performeth all things for me.
I will cry to God most high; to God that performeth all things for me.
I will call vnto the most high God, euen to the God, that performeth his promise toward me.
Strictly literal
I will call unto God, the Most High; unto God that performeth [all] for me.
I call to God Most High, To God [who] is perfecting for me.
I call to God Most High, || To God [who] is perfecting for me.
(57:3) I will call unto God, the Most High; unto God that accomplisheth [his kindness] on me.
I will cry to God Most High, to God, who does all things for me.
From the Latin
If in very deed you speak justice: judge right things, ye sons of men.
Simplified
I cry out for help to God Most High, to God who vindicates me.
I will send up my cry to the Most High God; to God who does all things for me.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for Psalm 57:2. Both texts convey David's call to God, affirming His role in fulfilling His purpose.
אֶ֭קְרָא לֵֽאלֹהִ֣ים עֶלְי֑וֹן לָ֝אֵ֗ל גֹּמֵ֥ר עָלָֽי׃
6 of the 6 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 57:2
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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…
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
HAamsa — HAamsa
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.
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
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
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
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
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
גָּמַר (gamar) is a Hebrew verb meaning to end or come to an end. It encompasses ideas of completion, cessation, and performance. The entries indicate its use in various contexts, including failure and perfection. An Aramaic equivalent is noted as גְּמַר (ge.mar), meaning 'to complete'.
גָּמַר vb. end, come to an end, complete
base
H1584 גָּמַר
1584 gamar gaw-mar'
a primitive root; to end (in the sense of completion or
failure):--cease, come to an end, fail, perfect, perform.
גָּמַר (ga.mar) — to cease.
1) to end, come to an end, complete, cease
1a) (Qal)
1a1) to come to an end, be no more
1a2) to bring to an end, complete
2) (TWOT) to fail, perfect, perform
Aramaic equivalent: ge.mar (גְּמַר "to complete" H1585)
HVqrmsa — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bs — Preposition · suffixHR/Sp1bs