Psalms 71:18 — Word Study
WLCוְגַ֤ם עַד־ זִקְנָ֨ה׀ וְשֵׂיבָה֮ אֱלֹהִ֪ים אַֽל־ תַּעַ֫זְבֵ֥נִי עַד־ אַגִּ֣יד זְרוֹעֲךָ֣ לְד֑וֹר לְכָל־ יָ֝ב֗וֹא גְּבוּרָתֶֽךָ׃
BSAEvengam whenʻad I am oldziqnâh [in advanced years, with grey hair] and graysêybâh [with a long life, experienced] do notʼal forsake meʻâzab▸ [abandon, leave helpless] ◂O Godʼĕlôhîym [Elohim, the supreme Almighty] untilʻad I proclaimnâgad▸ [declare, tell openly] Your powerzᵉrôwaʻ [strength, might] to the next generationdôwr [those to come, future descendants] Your mightgᵉbûwrâh [greatness, ability] to allkôl who are to comebôwʼ▸ [every one that shall come, all future people]
| Greek | English | Parsing |
|---|---|---|
| וְגַ֤ם | and also | Conjunction, adverb |
| עַד־ | until | Preposition |
| זִקְנָ֨ה׀ | old age | Noun common, feminine singular absolute |
| וְשֵׂיבָה֮ | and grey hair | Conjunction, noun common feminine singular absolute |
| אֱלֹהִ֪ים | O God | Noun common, masculine plural absolute |
| אַֽל־ | may not | Particle |
| תַּעַ֫זְבֵ֥נִי | you forsake me | Verb qal jussive second person masculine singular, suffix |
| עַד־ | until | Preposition |
| אַגִּ֣יד | I will declare | Verb, Hiphil, imperfect first person common singular |
| זְרוֹעֲךָ֣ | strength your | Noun common feminine singular construct, suffix |
| לְד֑וֹר | to a generation | Preposition, noun common masculine singular absolute |
| לְכָל־ | to every | Preposition, noun common masculine singular absolute |
| יָ֝ב֗וֹא | [one who] he will come | Verb, Qal, imperfect third person masculine singular |
| גְּבוּרָתֶֽךָ׃ | might your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even when I am old and gray, do not forsake me, O God, until I proclaim Your power to the next generation, Your might to all who are to come. |
| KJV | Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come. |
| ASV | Yea, even when I am old and grayheaded, O God, forsake me not, Until I have declared thy strength unto the next generation, Thy might to every one that is to come. |
| YLT | And also unto old age and grey hairs, O God, forsake me not, Till I declare Thy strength to a generation, To every one that cometh Thy might. |
| WEB | Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to everyone who is to come. |
| BBE | Now when I am old and grey-headed, O God, give me not up; till I have made clear your strength to this generation, and your power to all those to come. |
The translations agree on the rendering of תַּעַ֫זְבֵ֥נִי as forsake.
The main clause is followed by two subordinate phrases that specify the psalmist's intent and audience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַד
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 71:18
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 Prayer for Lifelong Faithfulnessgenerated
Psalm 71:18 expresses the psalmist's heartfelt plea to God not to forsake him as he ages. The psalmist desires to declare God's power and might to future generations, emphasizing the importance of passing on faith and testimony. This verse is part of a larger context where the psalmist reflects on God's faithfulness throughout life, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:9 | Do not discard me in my old age; do not forsake me when my strength fails. |
| 2 | Genesis 27:1 | When Isaac was old and his eyes were so weak that he could no longer see, he called his older son Esau and said to him, “My son.” “Here I am,” Esau replied. |
| 3 | 1 Samuel 4:15–18 | Now Eli was ninety-eight years old, and his gaze was fixed because he could not see. |
| 4 | Isaiah 46:4 | Even to your old age, I will be the same, and I will bear you up when you turn gray. I have made you, and I will carry you; I will sustain you and deliver you. |
| 5 | Psalm 78:4–6 | We will not hide them from their children, but will declare to the next generation the praises of the LORD and His might, and the wonders He has performed. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תַּעַ֫זְבֵ֥נִי, ta.'Az.Ve.nigenerated
The verb עָזַב (azab) means to forsake or abandon. In this context, it is a jussive form, expressing a wish or desire that God does not abandon the psalmist. The use of the jussive indicates urgency and deep emotion in the request.
This word carries a significant weight in the psalmist's plea, highlighting the fear of isolation in old age. The psalmist seeks reassurance of God's presence and support, which is vital for his mission to share God's strength with future generations.
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 תַּעַ֫זְבֵ֥נִי, you forsake me, which governs the entire plea. The structure emphasizes the urgency of the request, with multiple phrases elaborating on the psalmist's state and intentions.
The sentence is built with a series of clauses that elaborate on the psalmist's condition ('old and gray') and his desire to proclaim God's power, creating a flow from personal need to a broader mission.
Septuagint Backgroundgenerated
The Septuagint translates תַּעַ֫זְבֵ֥נִי as μὴ (mē), meaning 'not,' which captures the essence of the psalmist's plea for God not to abandon him. This choice reflects a direct translation of the emotional weight of the Hebrew.
The Greek translation maintains the urgency of the request, emphasizing the psalmist's reliance on God throughout his life.
In plain words — the whole versegenerated
Psalm 71:18 shows the psalmist asking God not to leave him as he grows old and gray. He wants to continue sharing God's strength with the next generation, ensuring that future people know of God's might and power.
Frequently Asked Questionsgenerated
The phrase signifies advanced age, reflecting wisdom and experience gained over a lifetime.
Forsakenness implies isolation and abandonment, which the psalmist fears as he ages and relies on God for support.
The psalmist emphasizes the importance of passing on faith and the knowledge of God's might to ensure that future generations understand and remember God's deeds.
Psalm 71 is a reflection on God's faithfulness throughout life, with this verse specifically expressing a desire for continued support in old age to fulfill the mission of sharing God's greatness.
Reflection Questionsgenerated
- In what ways can I share my faith and experiences with the next generation?
- How do I seek God's presence and support in my own life, especially as I grow older?
- What does it mean to me to declare God's power to others?
- How can I ensure that my life reflects God's strength and might to those around me?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's faithfulness and the importance of declaring His power, as seen in quotes from Tertullian and Augustine.
Hear now also the Son’s statements about the Father: “The Spirit of the Lord is on me, because he has anointed me to preach the gospel to the poor.” He speaks of himself likewise to the Father in the psalm: “Forsake me not,Early Church Fathers on Psalms 71 →
"And even unto oldness and old age" [Psalms 71:18]. These are two terms for old age, and are distinguished by the Greeks.Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow also, when I am old and grayheaded, O God, forsake me not,.... A repetition of his request, Psalms 71:9; with a reason annexed to it, suggested in the following words: until I have showed thy
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
Read Robert Jamieson on Psalms 71 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy strength; either, 1. This further act or instance of thy strength. Or rather, 2. Thy great power, which will more eminently appear in this than it hath done in former deliverances, as my danger is now greater, because this is a civil war, and the generality of mine own people are engaged against me, and my forces are very inconsiderable to theirs, and without thy help my case is desperate. To every one that is to come, i.e. to all succeeding generations, to whom I will leave a lasting monument of this glorious example of all-sufficiency, such as this Psalm is.
Read Matthew Poole on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:18 Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto [this] generation, [and] thy power to every one [that] is to come.Ver. 18. Now also when I am old and gray headed] Now, that the plum tree is full of blooms, the map of age is figured in my forehead, the calendar of death appeareth in the furrows of my face; let me do nothing to spot my white head. Let me, with the sun, give greatest glimpse at the going down, and, with the rose, retain my sweetness, though I have lost my colour. See Psalms 71:9. And thy power to every one that is to come] Mirus fervor Davidis in celebranda bonitate Dei, saith Vatablus here. David would propagate…
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Now also when.—Literally, yea, even to old age and grey hairs. Psalms 129:1 shows that this may be a national as well as an individual prayer. Thy strength.—Literally, thine arm, the symbol of power. (Comp. Isaiah 52:10; Isaiah 53:1, &c) Unto this generation.—Literally, to a generation, explained by the next clause to mean, to the coming generation.
Read Charles John Ellicott on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Old and grey-headed] In the ninth verse Psalms 71:9 he mentioned the circumstance of old age; here he repeats it, with the addition of hoary-headedness, which, humanly speaking, was calculated to make a deeper impression in his favour. Though all these things are well known to God, and he needs not our information, yet he is pleased to say, "Come now, and let us reason together." And when his children plead and reason with him, they are acting precisely as he has commanded.
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges18. Now also when I am old and grayheaded] Better, And even when I am old and grayheaded: lit. and even unto old age and gray hairs. Cp. 1 Samuel 12:2; Isaiah 46:4. until &c.] Better with R.V., Until I have declared thy strength unto (the next) generation, Thy might unto every one that is to come. Thy strength, lit., thine arm, implies more than power; it suggests “thoughts of guidance, support, protection, government, chastisement, conflict, victory.” (Kay). Cp. Psalms 77:15; Isaiah 53:1. &c. It is more natural to supply the next (R.V.) than this with generation. But generation needs some qualification; and the Syr. (with which the LXX nearly agrees) may be right in reading, until I have…
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleNow also when I am old and grey-headed - Margin, “unto old age and grey hairs.” This does not necessarily mean that he was then actually old and grey-headed, but it would imply that he was
Read Albert Barnes on Psalms 71 →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
Even when I am old and gray, do not forsake me, O God, until I proclaim Your power to the next generation, Your might to all who are to come.
Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to everyone who is to come.
Even when I am old and gray, do not forsake me, O God, until I proclaim Your power to the next generation, Your might to all who are to come.
Even when I am old and gray, O God, do not abandon me, until I tell the next generation about your strength, and those coming after me about your power.
Tyndale line
Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
Yea, even when I am old and grayheaded, O God, forsake me not, Until I have declared thy strength unto the next generation, Thy might to every one that is to come.
Yea, even when I am old and grayheaded, O God, forsake me not; until I have declared thy strength unto the next generation, thy might to every one that is to come.
Now also when I am old and gray-headed, O God, forsake me not; until I have shown thy strength to this generation, and thy power to every one that is to come.
Yea, euen vnto mine olde age and graie head, O God: forsake me not, vntill I haue declared thine arme vnto this generation, and thy power to all them, that shall come.
Strictly literal
Now also, when I am old and greyheaded, O God, forsake me not, until I have proclaimed thine arm unto [this] generation, thy might to every one that is to come.
And also unto old age and grey hairs, O God, forsake me not, Till I declare Thy strength to a generation, To every one that cometh Thy might.
And also to old age and grey hairs, || O God, do not forsake me, || Until I declare Your strength to a generation, || Your might to everyone that comes.
Therefore also even in old age, and when I am grayheaded, O God, forsake me not: until I have told of thy strength unto [this] generation, to every one that may come of thy might.
Indeed, even when I am old and gray-headed, God, do not forsake me, as I have been declaring your strength to the next generation, your power to everyone who is to come.
From the Latin
Blessed be the Lord, the God of Israel, who alone doth wonderful things.
Simplified
Even though I'm old and gray, please don't abandon me, God. Let me tell the new generation about your power. Let me explain to all who are to come the great things you do.
Now when I am old and grey-headed, O God, give me not up; till I have made clear your strength to this generation, and your power to all those to come.
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, with 13 of the 14 words matched. The Septuagint's word order and articles differ, but the essential meaning remains consistent across both texts.
וְגַ֤ם עַד־ זִקְנָ֨ה׀ וְשֵׂיבָה֮ אֱלֹהִ֪ים אַֽל־ תַּעַ֫זְבֵ֥נִי עַד־ אַגִּ֣יד זְרוֹעֲךָ֣ לְד֑וֹר לְכָל־ יָ֝ב֗וֹא גְּבוּרָתֶֽךָ׃
13 of the 14 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 71:18
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word זִקְנָה (*ziqnah*) means "old age" and is a feminine noun derived from the root word for "old". The entries consistently define it as referring to the state of being old, without any significant variation in meaning.
זִקְנָה n.f. old age
base
H2209 זִקְנָה old age
2209 ziqnah zik-naw'
feminine of 2205; old age:--old (age).
see HEBREW for 02205
זִקְנָה (ziq.nah) — old age.
old age
N-fs — Noun common · feminine singular absoluteHNcfsa
שֵׂיבָה (seybah) refers to old age and is associated with gray or hoary hair. The term is feminine and emphasizes the physical signs of aging, such as gray hair and the concept of being elderly. It is derived from another Hebrew word, שֵׁיב (sheiv), which relates to aging.
שֵׂיבָה n.f. hoary head, old age
base
H7872 שֵׂיבָה hoary head, old age
7872 seybah say-baw'
feminine of 7869; old age:--(be) gray (grey hoar,-y) hairs
(head,-ed), old age.
see HEBREW for 07869
שֵׂיבָה (se.vah) — greyheaded.
1) age, gray hair, hoary head, old age
1a) gray hair, hoary head
1b) old age
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — 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…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Juss-2ms | Suff — Verb qal jussive second person masculine singular · suffixHVqj2ms/Sp1bs
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
גְּבוּרָה (gbuwrah) refers to strength or might, encompassing concepts of valor and bravery. It is derived from a root related to force and power, often used in a figurative sense. The term can denote not only human strength but also the might of God, highlighting its significance in both personal and divine contexts.
גְּבוּרָה 61 n.f. strength, might
strength
might, valour
might of God
base
H1369 גְּבוּרָה strength, might
1369 gbuwrah gheb-oo-raw'
feminine passive participle from the same as 1368; force
(literally or figuratively); by implication, valor, victory:--
force, mastery, might, mighty (act, power), power, strength.
see HEBREW for 01368
גְּבוּרָה (ge.vu.rah) — might.
1) strength, might
1a) strength
1b) might, valour, bravery
1c) might, mighty deeds (of God)
Aramaic equivalent: ge.vu.rah (גְּבוּרָה "might" H1370)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms