Psalms 60:10 — Word Study
WLCהֲלֹֽא־ אַתָּ֣ה אֱלֹהִ֣ים זְנַחְתָּ֑נוּ וְֽלֹא־ תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאוֹתֵֽינוּ׃
BSAMoabMôwʼâb potçîyr washingrachats uponʻal EdomʼĔdôm to throwshâlak sandalnaʻal uponʻal PhilistiaPᵉlesheth to shoutrûwaʻ
| Greek | English | Parsing |
|---|---|---|
| הֲלֹֽא־ | ¿ not | Particle, particle |
| אַתָּ֣ה | you | Pronoun |
| אֱלֹהִ֣ים | O God | Noun common, masculine plural absolute |
| זְנַחְתָּ֑נוּ | have you rejected us | Verb qal perfect second person masculine singular, suffix |
| וְֽלֹא־ | and not | Conjunction, particle |
| תֵצֵ֥א | you go out | Verb, Qal, imperfect second person masculine singular |
| אֱ֝לֹהִ֗ים | O God | Noun common, masculine plural absolute |
| בְּצִבְאוֹתֵֽינוּ׃ | with armies our | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Have You not rejected us, O God? Will You no longer march out, O God, with our armies? |
| KJV | Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? |
| ASV | Hast not thou, O God, cast us off? And thou goest not forth, O God, with our hosts. |
| YLT | Is it not Thou, O God? hast Thou cast us off? And dost Thou not go forth, O God, with our hosts! |
| WEB | Haven’t you, God, rejected us? You don’t go out with our armies, God. |
| BBE | Have not you put us away, O God? and you have not gone out with our armies. |
The translations agree on the meaning of זְנַחְתָּ as 'rejected.'
The verse contains two main clauses, each expressing a direct question to God, highlighting the psalmist's urgent plea.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרַחַץ
verbהוּא
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 60:10
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 Assistancegenerated
Psalm 60:10 expresses a deep sense of abandonment by God during a time of conflict. The psalmist questions whether God has truly rejected His people and implores Him to lead their armies. This reflects a broader theme found in the Psalms, where the faithful often cry out for God's help in times of trouble, as seen in other passages like Psalm 20:7 and Psalm 44:5–9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 20:7 | Some trust in chariots and others in horses, but we trust in the name of the LORD our God. |
| 2 | Psalm 44:5–9 | Through You we repel our foes; through Your name we trample our enemies. |
| 3 | Psalm 118:9–10 | It is better to take refuge in the LORD than to trust in princes. |
| 4 | Isaiah 8:17 | I will wait for the LORD, who is hiding His face from the house of Jacob. I will put my trust in Him. |
| 5 | Isaiah 12:1–2 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זְנַחְתָּ, ze.nach.Tagenerated
The verb זָנַח (zanach) means to reject or spurn. It conveys a strong sense of being cast off or forsaken, which is central to the psalmist's plea. The parsing as a second person masculine singular perfect indicates that the action is directed towards God, questioning His past actions towards Israel.
This word carries emotional weight in the context, as the psalmist feels abandoned and seeks reassurance of God's presence and leadership. The use of this verb highlights the urgency and desperation of the plea.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we examine the verse as rendered in the Berean Standard Bible, which uses rejected for זְנַחְתָּ.
Sentence Structuregenerated
The verse consists of two main clauses, with the first clause asking if God has rejected His people and the second asking if He will no longer lead them. The finite verb זְנַחְתָּ (you have rejected) is crucial, as it sets the tone of questioning and urgency.
The structure reflects a direct address to God, with the subject אַתָּה (you) leading the inquiry, emphasizing the personal relationship between the psalmist and God.
Septuagint Backgroundgenerated
The Septuagint translates זְנַחְתָּ with a word that conveys a similar sense of rejection. This choice indicates a consistent interpretation of the Hebrew term, reinforcing the theme of abandonment in the face of conflict.
The Greek rendering also reflects the urgency of the psalmist's plea for divine intervention, aligning with the emotional tone of the Hebrew text.
In plain words — the whole versegenerated
Psalm 60:10 shows the psalmist asking God if He has rejected His people and pleading for His leadership in battle. This reflects a common theme in the Psalms where the faithful seek God's help during difficult times.
Frequently Asked Questionsgenerated
The psalmist feels abandoned by God during a time of distress and is seeking reassurance of God's support and leadership.
This reflects the psalmist's desire for God's presence and guidance in battle, emphasizing the need for divine intervention.
Similar themes of seeking God's help and questioning His presence can be found in other psalms, such as Psalm 20:7 and Psalm 44:5–9.
The name 'Elohim' emphasizes God's supreme power and authority, underscoring the psalmist's plea for His intervention.
Reflection Questionsgenerated
- In what areas of my life do I feel abandoned by God, and how can I seek His presence?
- How can I remind myself of God's leadership during challenging times?
- What does it mean for me to trust in God's power as my army?
- How can I express my feelings of abandonment to God in prayer?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on God's leadership and the people's reliance on Him during trials.
"Wilt not Thou, O God, that hast driven us back? And will not Thou, O God, march forth in our powers?" [Psalms 60:10].Early Church Fathers on Psalms 60 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 60:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Wilt] not thou, O God?.... This is an answer to the question, and is made by putting another, which tacitly contains in it an affirmation that God would do it.
Read John Gill on Psalms 60 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho will bring me into the strong city? who will lead me into Edom? -Anticipation of, and prayer for, success in the expedition against Edom. Verse 9. Who will bring me into the strong city?
Read Robert Jamieson on Psalms 60 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, in former times, but now hast graciously returned to us. He brings to his own and people’ s minds their former calamities, that they may be more thankful for present mercies and deliverance.
Read Matthew Poole on Psalms 60 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 60:10 [Wilt] not thou, O God, [which] hadst cast us off? and [thou], O God, [which] didst not go out with our armies?Ver. 10. Wilt not thou, O God?] Or, hast not thou, &c. The glory of all victories is to be given to God in solidum. Strong cities are nothing, when he will have them subdued, and sacked. Which hadst cast us off] See Psalms 44:9. The Church’ s prosperity, like checker work, is intermingled with adversity.
Read John Trapp on Psalms 60 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Wilt not thou, O God] It is God alone from whom we can expect our enlargement. He who has cast us off, and has abandoned us in battle; it is that very God alone from whom we expect complete enlargement, the repossession of our own land, and the subduction of the surrounding nations; and we expect this, because he has graciously promised these mercies.
Read AdamClarke on Psalms 60 →CambridgeThe Cambridge Bible for Schools and Colleges10. Wilt not thou, O God &c.] This rendering, which is that of the LXX, Vulg., Symm., and Jer., is grammatically legitimate, though less obvious than that of R.V.; Hast not thou, O God, cast us off? And thou goest not forth, O God, with our hosts. It suits the context better as the answer to Psalms 60:9 in a tone of confidence which corresponds to that of Psa 60:12. Though God has for the moment deserted us, and has not led our armies to victory, He will surely now give us help, for we trust in Him alone. The rendering of R.V. introduces a note of despair, which harmonises ill with the confidence of Psa 60:12. With it the connexion of thought would be, Who can lead us into the enemy’s…
Read Cambridge on Psalms 60 →Albert Barnes1798–1870Barnes' Notes on the BibleWilt not thou, O God, which hadst east us off? - See the notes at Psalms 60:1. The meaning is, that although God had seemed to reject and forsake them, they had no other resource, and the appeal might be still made to him.
Read Albert Barnes on Psalms 60 →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
Have You not rejected us, O God? Will You no longer march out, O God, with our armies?
Haven’t you, God, rejected us? You don’t go out with our armies, God.
Have You not rejected us, O God? Will You no longer march out, O God, with our armies?
Have you not rejected us, O God? O God, you do not go into battle with our armies.
Tyndale line
Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?
Hast not thou, O God, cast us off? And thou goest not forth, O God, with our hosts.
Hast not thou, O God, cast us off? and thou goest not forth, O God, with our hosts.
Wilt thou not, O God, who hadst cast us off? and thou , O God, who didst not go out with our armies?
Wilt not thou, O God, which hadest cast vs off, and didest not go forth, O God, with our armies?
Strictly literal
[Wilt] not thou, O God, who didst cast us off? and didst not go forth, O God, with our armies?
Is it not Thou, O God? hast Thou cast us off? And dost Thou not go forth, O God, with our hosts!
Is it not You, O God? Have You cast us off? And do You not go forth, O God, with our hosts?
(60:12) Behold, it is thou, O God, who hast cast us off; and thou, O God, goest not forth with our armies.
But you, God, have you not rejected us? You do not go into battle with our army.
Simplified
Have you rejected us, God? Won't you lead our armies?
Have not you put us away, O God? and you have not gone out with our armies.
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 on the wording of this verse, with six out of eight words matching directly. The differences in word order and articles in the Septuagint reflect its unique syntactical structure but do not alter the fundamental meaning.
הֲלֹֽא־ אַתָּ֣ה אֱלֹהִ֣ים זְנַחְתָּ֑נוּ וְֽלֹא־ תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאוֹתֵֽינוּ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 60:10
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.
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
HTi/Tn — Particle · particleHTi/Tn
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
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…
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
HVqp2ms/Sp1bp — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
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.
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)
HC/Tn — Conjunction · particleHC/Tn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HR/Ncfpc/Sp1bp — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bp