Psalms 59:9 — Word Study
WLCעֻ֭זּוֹ אֵלֶ֣יךָ אֶשְׁמֹ֑רָה כִּֽי־ אֱ֝לֹהִ֗ים מִשְׂגַּבִּֽי׃
BSAyou(m.s.)ʼattâh [waiting with expectation] The LordYᵉhôvâh to laughsâchaq to mocklâʻag allkôl Gentilegôwy
| Greek | English | Parsing |
|---|---|---|
| עֻ֭זּוֹ | strength his | Noun common masculine singular construct, suffix |
| אֵלֶ֣יךָ | to you | Preposition, suffix |
| אֶשְׁמֹ֑רָה | I will watch | Verb, Qal, infinitive construct first person common singular |
| כִּֽי־ | for | Particle |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| מִשְׂגַּבִּֽי׃ | [is] refuge my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will keep watch for You, O my strength, because You, O God, are my fortress. |
| KJV | Because of his strength will I wait upon thee: for God is my defence. |
| ASV | Because of his strength I will give heed unto thee; For God is my high tower. |
| YLT | O my Strength, unto Thee I take heed, For God [is] my tower — the God of my kindness. |
| WEB | Oh, my Strength, I watch for you, for God is my high tower. |
| BBE | O my strength, I will put my hope in you; because God is my strong tower. |
Where they part company is in the translation of אֱ֝לֹהִ֗ים — see How Translations Differ.
One main clause with a reason clause attached, showing the psalmist's direct address to God and his reasons for watchfulness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלָעַג
verbלְ
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 59:9
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 Declaration of Trustgenerated
Psalm 59:9 is a declaration of the psalmist's trust in God as his strength and refuge. The verses surrounding this declaration highlight the psalmist's circumstances, where he feels threatened by enemies but remains confident in God's protection and power. This psalm reflects a common theme in the Psalms, where the faithful seek refuge in God during times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:1–1 | I love You, O LORD, my strength. |
| 2 | Psalm 27:1–14 | The LORD is my light and my salvation— whom shall I fear? The LORD is the stronghold of my life— whom shall I dread? |
| 3 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 4 | Psalm 62:5–6 | Rest in God alone, O my soul, for my hope comes from Him. |
| 5 | Isaiah 12:2 | Surely God is my salvation; I will trust and not be afraid. For the LORD GOD is my strength and my song, and He also has become my salvation.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — עֻ֭זּוֹ, u.zogenerated
The word עֻזּוֹ (u.zo) is derived from the root עֹז (oz), which signifies strength or might. It encompasses various dimensions of strength, including physical power and social status, and is often associated with God's might.
In this verse, it emphasizes God's role as the source of strength for the psalmist. The possessive suffix indicates that this strength is personal, affirming the psalmist's reliance on God as his own strength.
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 main verb of the verse is אֶשְׁמֹ֑רָה ('esh.Mo.rah), meaning 'I will keep watch.' It governs the rest of the sentence, which includes a direct address to God and the reasons for the psalmist's watchfulness.
The structure emphasizes the psalmist's personal relationship with God, as he acknowledges God as his strength and refuge, creating a direct link between his actions and God's attributes.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עֻ֭זּוֹ is rendered as κύριε (kurie), meaning 'Lord.' This choice highlights the authority and sovereignty of God as the psalmist's strength.
The translation reflects a personal relationship, as the psalmist addresses God directly, reinforcing the theme of reliance on divine strength.
In plain words — the whole versegenerated
Psalm 59:9 shows the psalmist declaring his intention to watch for God, whom he calls his strength and refuge. This verse emphasizes the psalmist's trust in God's protection amid danger.
Frequently Asked Questionsgenerated
The psalmist recognizes God as the source of his power and support, emphasizing reliance on divine strength during difficult times.
The psalmist keeps watch in expectation of God's help and intervention, demonstrating faith and trust.
This verse reflects common themes in the Psalms, where the faithful seek refuge and strength in God amidst trials and adversities.
The term 'fortress' suggests a stronghold or place of safety, indicating that the psalmist views God as a secure refuge against threats.
Reflection Questionsgenerated
- In what ways have I experienced God's strength in my life?
- How can I cultivate a deeper trust in God as my refuge?
- What does it mean to keep watch for God in my daily life?
- How can I encourage others to find strength in God during their struggles?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, reflecting on the nature of God's strength and the believer's reliance on Him.
Therefore, it is good for a person to say truthfully and with the full strength of his free will, "I will provide you with my strength," because the man who thought he could keep it without the help of him who gave it went abroad into a…Early Church Fathers on Psalms 59 →
There remains the Pelagians’ second act of wickedness, because they posit free will to such a degree in human strength that they think that they by themselves, apart from the grace of God, can conceive of some good or do it.Early Church Fathers on Psalms 59 →
In order not to falter in good works, we ought always to rely for support on the help of the one who says, “For without me you can do nothing.” Hence in order to express the fact that the start of faith and good action is given to us by…Early Church Fathers on Psalms 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 59:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Because of] his strength will I wait upon thee,.... Either because of the strength of Saul, who was stronger than David, he determined to wait upon the Lord for salvation and deliverance from him;
Read John Gill on Psalms 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause of his strength will I wait upon thee: for God is my defence.
Read Robert Jamieson on Psalms 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis strength, i.e. Saul’ s strength; because he is too strong for me. Or rather, O my strength, as it is . And all those ancient and venerable translators, the LXX., and Chaldee, and vulgar Latin, render it my strength. In the Hebrew it is his strength, i.e. David’ s. For David speaks of himself in the third person, as he oft doth. And such sudden changes of persons are usual, both in these poetical books (as hath been noted before) and elsewhere, as .
Read Matthew Poole on Psalms 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 59:9 [Because of] his strength will I wait upon thee: for God [is] my defence.Ver. 9. Because of his strength will I wait on thee] The stronger Saul is the more will I adhere to thee. Or thus, His strength will I reserve to thee; that is, I will turn him over to thee, who act far stronger, to take an order with him; to put a hook into his nose, and a bridle into his jaws, and to bring me at length to the kingdom. For God is my defence] Heb. my high place; therefore what need I fear him, or his emissaries.
Read John Trapp on Psalms 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) His strength.—This gives no intelligible meaning, and Psalms 59:17 shows that the ancient versions (and some MSS.) are right in reading “my strength” (vocative). The first two words of the next verse must also be brought back to this: “My strength, on Thee let me wait. For God is my fortress, God of my grace (or mercy),” i.e., my gracious or merciful God.
Read Charles John Ellicott on Psalms 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Because of his strength will I wait upon thee] With this reading, I can make no sense of the passage. But instead of עזו uzzo, "his strength," עזי uzzi, "my strength," is the reading of fourteen of Kennicott's and De Rossi's MSS., of the Vulgate, Septuagint, Chaldee, and, in effect, of the AEthiopic, Syriac, and Arabic; and also of the Anglo-Saxon. To thee I commit all MY strength; all I have I derive from thee, and all the good I possess I attribute to thee. The old Psalter translates, My strenght I shall kepe till the, for myn uptaker thou art. See on Psalms 59:17.
Read AdamClarke on Psalms 59 →CambridgeThe Cambridge Bible for Schools and Colleges9. O my strength, unto thee will I watch: For God is my high tower. His enemies are ‘strong’ (Psalms 59:3); but God is his strength; they watch his house (title), but he will ‘watch unto God,’ waiting in faith for His help; he has prayed that God will ‘set him up on high,’ and he is confident of an answer, for God Himself is his ‘high tower’ of refuge. The A.V. ‘because of his strength’ follows the Massoretic Text; but some MSS., the LXX, Vulg., Jer., and Targ., read, as in Psalms 59:17, my strength, which is doubtless right. P.B.V. retains my from the Vulg., though adopting an impossible rendering, ‘My strength will I ascribe unto thee.’ It is unnecessary to follow the Syr. in reading as…
Read Cambridge on Psalms 59 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause of his strength will I wait upon thee - literally, “His strength - I will wait upon thee.” The reference here is not to the strength or power of God, as if the fact that “He” was powerful was
Read Albert Barnes on Psalms 59 →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 will keep watch for You, O my strength, because You, O God, are my fortress.
Oh, my Strength, I watch for you, for God is my high tower.
I will keep watch for You, O my strength, because You, O God, are my fortress.
You are my source of strength! I will wait for you! For God is my refuge.
Tyndale line
Because of his strength will I wait upon thee: for God is my defence.
Because of his strength I will give heed unto thee; For God is my high tower.
O my strength, I will wait upon thee: for God is my high tower.
Because of his strength will I wait upon thee: for God is my defense.
He is strong: but I will waite vpon thee: for God is my defence.
Strictly literal
Their strength! ...I will take heed to thee; for God is my high fortress.
O my Strength, unto Thee I take heed, For God [is] my tower — the God of my kindness.
O my Strength, to You I take heed, || For God [is] my tower—the God of my kindness.
(59:10) Because of [the enemy's] strength will I wait upon thee; for God is my defence.
God, my strength, I will pay attention to you; you are my high tower.
From the Latin
Galaad is mine, and Manasses is mine: and Ephraim is the strength of my head. Juda is my king:
Simplified
You are my strength! I will look to you, God, for you are the one who protects me.
O my strength, I will put my hope in you; because God is my strong tower.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with five of the six words matched. The differences in word order and articles in the Septuagint reflect its own syntactical structure rather than a variation in meaning.
עֻ֭זּוֹ אֵלֶ֣יךָ אֶשְׁמֹ֑רָה כִּֽי־ אֱ֝לֹהִ֗ים מִשְׂגַּבִּֽי׃
5 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 59:9
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.
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
HVqc1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
woch ('ashmurah, 'ashmoreth; phulake): A division of the night. The night was originally divided into three watches (Jud 7:19), but later into four, as we find in the New Testament (Mt 14:25; Mr 6:48). We do not know the limits of the watches in the first division, but the middle watch probably began two hours before midnight and ended two hours after. The fourfold division was according to the Roman system, each of which was a fourth part of the night.
See TIME.
"Watch" is also the guard placed on watch (mishmar, Ne 4:9; koustodia, from Latin custodia, Mt 27:65,66; 28:11). It sometimes refers to the act of watching, as in…
A division of the night. See HOURS.
→ (A division of time)
See NIGHT TIME
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מִשְׂגָּב (misgab) refers to a secure height or retreat, often understood as a refuge or stronghold. It can denote a lofty or inaccessible place, and is specifically mentioned as a location in Moab in Jeremiah 48:1. The term emphasizes both physical elevation and the concept of safety.
ref
H4869a מִשְׂגָּב secure height, retreat H4869b מִשְׂגָּב in Moab
4869 misgab mis-gawb'
from 7682; properly, a cliff (or other lofty or inaccessible
place); abstractly, altitude; figuratively, a refuge:--
defence, high fort (tower), refuge, Misgab, a place in
Moab:--Misgab.
see HEBREW for 07682
מִשְׂגָּב (mis.gav) — high refuge.
1) high place, refuge, secure height, retreat
1a) stronghold
1b) refuge (of God)
מִשְׂגָּב (mis.gav) — Misgab.
Word sometimes translated as a name, only mentioned at Jer.48.1
§ Misgab = "height"
a place in Moab
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs