Psalms 68:24 — Word Study
WLCרָא֣וּ הֲלִיכוֹתֶ֣יךָ אֱלֹהִ֑ים הֲלִ֘יכ֤וֹת אֵלִ֖י מַלְכִּ֣י בַקֹּֽדֶשׁ׃
BSAbecausemaʻan to woundmâchats footregel blooddâm tonguelâshôwn dogkeleb enemyʼôyêb frommin
| Greek | English | Parsing |
|---|---|---|
| רָא֣וּ | people have seen | Verb, Qal, perfect third person common plural |
| הֲלִיכוֹתֶ֣יךָ | processions your | Noun common feminine plural construct, suffix |
| אֱלֹהִ֑ים | O God | Noun common, masculine plural absolute |
| הֲלִ֘יכ֤וֹת | [the] processions of | Noun common, feminine plural construct |
| אֵלִ֖י | God my | Noun common masculine singular construct, suffix |
| מַלְכִּ֣י | king my | Noun common masculine singular construct, suffix |
| בַקֹּֽדֶשׁ׃ | in the holy place | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They have seen Your procession, O God— the march of my God and King into the sanctuary. |
| KJV | They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. |
| ASV | They have seen thy goings, O God, Even the goings of my God, my King, into the sanctuary. |
| YLT | They have seen Thy goings, O God, Goings of my God, my king, in the sanctuary. |
| WEB | They have seen your processions, God, even the processions of my God, my King, into the sanctuary. |
| BBE | We see your going, O God: even the going of my God, my King, into the holy place. |
Where they part company is in the rendering of הֲלִיכוֹתֶיךָ — see How Translations Differ.
One main verb, with two phrases providing further detail about what was seen and where it took place.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְמַעַן
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 68:24
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 — The Procession of Godgenerated
Psalms 68:24 describes a scene where the people have seen the glorious procession of God, indicating His presence and majesty as He enters the sanctuary, a sacred space. This imagery evokes the celebration of God's might and the joy of His followers as they witness this divine event, reminiscent of the Israelites' journeys and God's guidance throughout their history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:7–10 | Lift up your heads, O gates! Be lifted up, O ancient doors, that the King of Glory may enter! |
| 2 | Psalm 47:5–7 | God has ascended amid shouts of joy, the LORD with the sound of the horn. |
| 3 | 2 Samuel 6:12–17 | Now it was reported to King David, “The LORD has blessed the house of Obed-edom and all that belongs to him, because of the ark of God.” So David went and had the ark of God brought up from the house of Obed-edom into the City of David with rejoicing. |
| 4 | 1 Chronicles 13:8 | David and all the Israelites were celebrating before God with all their might, with songs and on harps and lyres, with tambourines, cymbals, and trumpets. |
| 5 | 1 Chronicles 15:16–24 | David also told the leaders of the Levites to appoint their relatives as singers to lift up their voices with joy, accompanied by musical instruments—harps, lyres, and cymbals. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הֲלִיכוֹתֶיךָ, ha.li.kho.Tei.khagenerated
The word הֲלִיכוֹת (haliykot) is a feminine noun derived from the root for walking, indicating processions or journeys. It encompasses the idea of movement, particularly in a group, and is often used in biblical contexts to describe the travels of the Israelites or divine movements.
In this verse, it signifies the act of God moving into the sanctuary, emphasizing the communal aspect of worship and the significance of God's presence among His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb in this verse is רָא֣וּ, they have seen, which governs the entire sentence. The structure includes a noun phrase that serves as the object, specifying what was seen, followed by a prepositional phrase that describes the setting of the action.
The order emphasizes the act of seeing first, drawing attention to the people's experience of witnessing God's procession into the sanctuary.
Septuagint Backgroundgenerated
The Septuagint translates הֲלִיכוֹתֶיךָ as πούς (pous), which means 'foot' or 'step.' This choice highlights the physical aspect of God's movement, suggesting a more intimate connection with His presence as He walks among His people.
This translation implies a focus on the act of walking, reinforcing the idea of God's active involvement in the lives of His followers.
In plain words — the whole versegenerated
Psalms 68:24 describes how the people have witnessed God's majestic procession into the sanctuary. This moment highlights the significance of God's presence and the joy of His followers as they celebrate His might and glory.
Frequently Asked Questionsgenerated
It signifies that the people have witnessed God's powerful presence as He enters the sacred space, emphasizing His majesty and the importance of worship.
The sanctuary represents a holy place where God dwells and is worshipped, highlighting the reverence and awe associated with His presence.
The term 'procession' suggests a grand and celebratory movement, indicating the importance of God's entry and His relationship with His people.
It reflects the historical context of the Israelites' travels and God's guidance, reinforcing the theme of His constant presence and care for His people.
Reflection Questionsgenerated
- How can I recognize and celebrate God's presence in my life, similar to the people in this verse?
- What are some ways I can honor God in my own 'sanctuary' or place of worship?
- How does understanding God's procession impact my view of His majesty and power?
- In what ways can I share the joy of witnessing God's presence with others?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, discussing the significance of God's steps and presence in the world.
"There have been seen Your steps, O God" [Psalms 68:24]. The steps are those wherewith You have come through the world,Early Church Fathers on Psalms 68 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 68:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have seen thy goings, O God,.... In saving his people, and destroying his enemies; [even] the goings of my God, my King, in the sanctuary; the walk and conversation of Christ, when he was made
Read John Gill on Psalms 68 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. They have seen. The crowding spectators have seen, as distinguished from those forming the procession.
Read Robert Jamieson on Psalms 68 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey have seen: it is an indefinite expression; men saw and observed it, thy people to their comfort, and thine enemies with terror and astonishment. Thy goings; either, 1. How thou didst march before them through the Red Sea and the wilderness, even until thou didst bring them into Canaan, and afterward, as occasion was, and how thou didst subdue their enemies before them. Or rather, 2. The procession of the ark to Zion, the solemnity whereof is particularly described in the following verses. In the sanctuary; or, in holiness; for it was not a light and carnal, but a holy pomp; or, in the holy place; as the ark, in and with which God is supposed to go, might very fitly and truly be called.…
Read Matthew Poole on Psalms 68 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 68:24 They have seen thy goings, O God; [even] the goings of my God, my King, in the sanctuary.Ver. 24. They have seen thy goings, O God] Namely, the holy manner of conducting the ark with even and proportionable restings and settings down (Diod.). See 2 Samuel 6:13. The ark is here and elsewhere called God, because a symbol of his special presence. When we are called to hear God’ s word, and pray publicly, though we see not God, yet we may see his goings Deus enim ipse chorum agit, et primas tenet in illo incessu (Vatab.). Of my God, my King] David, though he were a king, yet held himself but God’ s mandatory, or substitute.
Read John Trapp on Psalms 68 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24-27) These hopes of national deliverance are kept alive in the worship of the sanctuary, which the poet now proceeds to describe. A solemn procession advances to the Temple, and we have a description of it by one evidently as interested in this ritual as familiar with it.
Read Charles John Ellicott on Psalms 68 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. They have seen thy goings] These kings of the Amorites have seen thy terrible majesty in their discomfiture, and the slaughter of their subjects.
Read AdamClarke on Psalms 68 →CambridgeThe Cambridge Bible for Schools and Colleges24–27. These verses describe a solemn procession of thanksgiving to the Temple. But is it past, present, or future? Delitzsch is right when he says that it is “not the rejoicing over a victory lately won, not the rejoicing over the deliverance at the Red Sea in the days of old, but the rejoicing of Israel when it shall have seen the judicial and redemptive act of its God and King.” It is an ‘ideal’ description. The poet’s imagination springs forward to the great celebration of the victory described in Psalms 68:21-23. It rises before his eyes as an actual fact.
Read Cambridge on Psalms 68 →Albert Barnes1798–1870Barnes' Notes on the BibleThey have seen thy goings, O God - That is, the lookers on in the solemn procession referred to in Psalms 68:25; or, in other words, Thy goings have been attended by pomp and magnificence, and have been witnessed by multitudes.
Read Albert Barnes on Psalms 68 →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
They have seen Your procession, O God— the march of my God and King into the sanctuary.
They have seen your processions, God, even the processions of my God, my King, into the sanctuary.
They have seen Your procession, O God—the march of my God and King into the sanctuary.
They see your processions, O God – the processions of my God, my king, who marches along in holy splendor.
Tyndale line
They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.
They have seen thy goings, O God, Even the goings of my God, my King, into the sanctuary.
They have seen thy goings, O God, even the goings of my God, my King, into the sanctuary.
They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary.
They haue seene, O God, thy goings, the goings of my God, and my King, which art in the Sanctuarie.
Strictly literal
They have seen thy goings, O God, the goings of my God, my King, in the sanctuary.
They have seen Thy goings, O God, Goings of my God, my king, in the sanctuary.
They have seen Your goings, O God, || Goings of my God, my king, in the sanctuary.
(68:25) Men see thy goings forth, O God! the goings forth of my God, my King, into the sanctuary.
They have seen your processions, God, the processions of my God, my King, into the holy place.
From the Latin
Let their eyes be darkened that they see not; and their back bend thou down always.
Simplified
People watch your processions, God—the processions of my God and King as they go into the Temple.
We see your going, O God: even the going of my God, my King, into the holy place.
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 this verse, with all seven words matching in the Hebrew and Greek. This consistency indicates a shared understanding of the imagery and themes present in the text.
רָא֣וּ הֲלִיכוֹתֶ֣יךָ אֱלֹהִ֑ים הֲלִ֘יכ֤וֹת אֵלִ֖י מַלְכִּ֣י בַקֹּֽדֶשׁ׃
7 of the 7 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 68:24
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הֲלִיכָה (haliykah) is a feminine noun derived from the root word for walking. It encompasses meanings related to movement, such as a way, a march, or a travelling company. The term can refer to various forms of movement or procession, including a caravan.
[הֲלִיכָה] n.f. a going, way, travelling-company
base
H1979 הֲלִיכָה
1979 haliykah hal-ee-kaw'
feminine of 1978; a walking; by implication, a procession or
march, a caravan:--company, going, walk, way.
see HEBREW for 01978
הֲלִיכָה (ha.li.khah) — walk.
1) going, doing, travelling company, way
1a) going, walk, marching, doings
1b) travelling company, caravan
HNcfpc/Sp2ms — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
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…
הֲלִיכָה (haliykah) is a feminine noun derived from the root word for walking. It encompasses meanings related to movement, such as a way, a march, or a travelling company. The term can refer to various forms of movement or procession, including a caravan.
[הֲלִיכָה] n.f. a going, way, travelling-company
base
H1979 הֲלִיכָה
1979 haliykah hal-ee-kaw'
feminine of 1978; a walking; by implication, a procession or
march, a caravan:--company, going, walk, way.
see HEBREW for 01978
הֲלִיכָה (ha.li.khah) — walk.
1) going, doing, travelling company, way
1a) going, walk, marching, doings
1b) travelling company, caravan
HNcfpc — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).