Psalms 78:59 — Word Study
WLCשָׁמַ֣ע אֱ֭לֹהִים וַֽיִּתְעַבָּ֑ר וַיִּמְאַ֥ס מְ֝אֹ֗ד בְּיִשְׂרָאֵֽל׃
BSAOn hearing itshâmaʻ■ [with attention and obedience, to listen carefully] Godʼĕlôhîym [Elohim, the one supreme God] was furiousʻâbar▸ [wroth, very angry] and rejectedmâʼaç▸ [to spurn, greatly abhorred] IsraelYisrâʼêl [the descendants of Jacob, His chosen people] completelymᵉʼôd [totally, exceedingly]
| Greek | English | Parsing |
|---|---|---|
| שָׁמַ֣ע | he heard | Verb, Qal, perfect third person masculine singular |
| אֱ֭לֹהִים | God | Noun common, masculine plural absolute |
| וַֽיִּתְעַבָּ֑ר | and he was furious | Verb, Hithpael, sequential imperfect third person masculine singular |
| וַיִּמְאַ֥ס | and he rejected | Verb, Qal, sequential imperfect third person masculine singular |
| מְ֝אֹ֗ד | exceedingly | Adv |
| בְּיִשְׂרָאֵֽל׃ | Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On hearing it, God was furious and rejected Israel completely. |
| KJV | When God heard this, he was wroth, and greatly abhorred Israel: |
| ASV | When God heard this, he was wroth, And greatly abhorred Israel; |
| YLT | God hath heard, and sheweth Himself wroth. And kicketh exceedingly against Israel. |
| WEB | When God heard this, he was angry, and greatly abhorred Israel, |
| BBE | When this came to God's ears he was very angry, and gave up Israel completely; |
Where they part company is מְאֹד — see How Translations Differ.
The sentence has a main clause followed by a subordinate action, emphasizing God's response to Israel's idolatry.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbשָׁמַע
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 78:59
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 — God's Anger Against Israelgenerated
Psalm 78:59 describes God's furious reaction to Israel's idolatry. The preceding verses detail how Israel provoked God with their high places and idols, leading to His complete rejection of them. This passage highlights the consequences of disobedience and the seriousness of turning away from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 11:4 | The LORD is in His holy temple; the LORD is on His heavenly throne. His eyes are watching closely; they examine the sons of men. |
| 2 | Psalm 14:2–5 | The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. |
| 3 | Genesis 18:20–21 | Then the LORD said, “The outcry against Sodom and Gomorrah is great. Because their sin is so grievous, |
| 4 | Psalm 106:40 | So the anger of the LORD burned against His people, and He abhorred His own inheritance. |
| 5 | Leviticus 20:23 | You must not follow the statutes of the nations I am driving out before you. Because they did all these things, I abhorred them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — וַיִּמְאַ֥ס, vai.yim.'Asgenerated
The verb מָאַס (ma'ac) means 'to reject' or 'to spurn.' It is a Qal verb in the sequential imperfect form, indicating an ongoing action. This word captures the intensity of God's rejection toward Israel, emphasizing His disdain for their actions.
The use of this verb in this context underscores the gravity of Israel's disobedience. God does not merely disapprove; He actively rejects them, demonstrating the seriousness of their infidelity.
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. The BSB has rejected, and so do the KJV and ASV: all three maintain the strong sense of spurning inherent in מָאַס.
Where others part company with the BSB they part company over the adverb מְאֹד. Exceedingly (LSV, YLT) emphasizes the extent of God's rejection, while totally (FBV) suggests a complete and absolute rejection.
Sentence Structuregenerated
The verse contains a main clause with multiple verbs: שָׁמַ֣ע (he heard), וַיִּתְעַבָּ֑ר (and he was furious), and וַיִּמְאַ֥ס (and he rejected). The structure emphasizes God's response to Israel's actions.
The verbs are sequenced to show the progression of God's anger leading to rejection. The adverb מְאֹד (exceedingly) intensifies the rejection, indicating it was not just a mild disapproval.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεὸς, maintaining the reference to the supreme deity. This choice aligns with the Hebrew meaning, emphasizing God's authority.
The verb וַיִּמְאַ֥ס is rendered as ἐχουδένωσεν, which conveys a strong sense of rejection, consistent with the Hebrew term and its implications.
In plain words — the whole versegenerated
Psalm 78:59 tells us that when God heard about Israel's idolatry, He became furious and completely rejected them. This verse highlights the serious consequences of turning away from God and worshiping other things.
Frequently Asked Questionsgenerated
God's fury indicates His strong displeasure with Israel's actions, showing that their idolatry was a serious offense.
God rejected Israel because they provoked Him with their high places and idols, demonstrating a lack of loyalty and obedience.
God's reaction serves as a warning about the seriousness of disobedience and the consequences of turning away from Him.
This verse reflects the recurring theme in the Psalms of God's faithfulness contrasted with Israel's unfaithfulness, highlighting the importance of obedience.
Reflection Questionsgenerated
- In what ways can I ensure that I am not turning away from God in my own life?
- How can I respond to God's commands with the attention and obedience that He desires?
- What are some modern-day idols that might provoke God's anger?
- How can I encourage others to remain faithful to God and avoid rejection?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 78:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen God heard this,.... Their building high places, and sacrificing on them, their making and worshipping graven images, and the language which such actions spoke; who also heard what they said to
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYet they tempted and provoked the most high God, and kept not his testimonies: -Israel's unfaithfulness in the time of the Judges caused God to forsake the tabernacle of Shiloh, and brought down other sore judgments. Verse 56.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeard, i.e. perceived or understood, as hearing is oft used, as 41:15, &c. It is spoken of God after the manner of men.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:59 When God heard [this], he was wroth, and greatly abhorred Israel:Ver. 59. When God heard this] Sin crieth aloud in God’ s ears, though it be never so closely and cunningly carried. And greatly abhorred Israel] As appeareth all along the Book of Judges, whereof this verse is a summary.
Read John Trapp on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges59–64. Once more therefore God punished them for their sins, abandoning them to their enemies and even suffering the Ark to be captured.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen God heard this - literally, “God heard;” that is, he understood this; he was acquainted with it. He heard their prayers addressed to false gods; he heard their praises sung in honor of idols.
Read Albert Barnes on Psalms 78 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible59. When God heard—A judicial hearing is intended. The cry of their sins had come before him, and judgment could no longer be delayed. See 1 Samuel 2:12-36
Read Daniel Denison Whedon on Psalms 78 →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
On hearing it, God was furious and rejected Israel completely.
When God heard this, he was angry, and greatly abhorred Israel,
On hearing it, God was furious and rejected Israel completely.
God heard and was angry; he completely rejected Israel.
Tyndale line
When God heard this, he was wroth, and greatly abhorred Israel:
When God heard this, he was wroth, And greatly abhorred Israel;
When God heard this, he was wroth, and greatly abhorred Israel:
When God heard this , he was wroth, and greatly abhorred Israel:
God heard this and was wroth, and greatly abhorred Israel,
Strictly literal
God heard, and was wroth, and greatly abhorred Israel:
God hath heard, and sheweth Himself wroth. And kicketh exceedingly against Israel.
God has heard, and shows Himself angry. And kicks exceedingly against Israel.
God heard this, and he became wroth, and felt greatly disgusted with Israel;
When God heard this, he was angry and completely rejected Israel.
Simplified
When God heard their worship he became furious and he totally rejected Israel.
When this came to God's ears he was very angry, and gave up Israel completely;
Word by word, the decisions they made
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 states, "שָׁמַ֣ע אֱ֭לֹהִים וַֽיִּתְעַבָּ֑ר וַיִּמְאַ֥ס מְ֝אֹ֗ד בְּיִשְׂרָאֵֽל׃" which translates to, "On hearing it, God was furious and rejected Israel completely." The Septuagint agrees with the Masoretic Text in content, as all six words match in their word-by-word correspondence, though the order and articles may differ. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, which suggests a strong textual consistency across these ancient witnesses.
שָׁמַ֣ע אֱ֭לֹהִים וַֽיִּתְעַבָּ֑ר וַיִּמְאַ֥ס מְ֝אֹ֗ד בְּיִשְׂרָאֵֽל׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 78:59
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.