Psalms 78:7 — Word Study
WLCוְיָשִׂ֥ימוּ בֵֽאלֹהִ֗ים כִּ֫סְלָ֥ם וְלֹ֣א יִ֭שְׁכְּחוּ מַֽעַלְלֵי־ אֵ֑ל וּמִצְוֹתָ֥יו יִנְצֹֽרוּ׃
BSAthat they should putsûwm▸ their confidencekeçel [trust, faith] in Godʼĕlôhîym [Elohim, the supreme God] notlôʼ forgettingshâkach▸ [being oblivious to, mislaying] [His]ʼêl worksmaʻălâl [deeds, acts] but keepingnâtsar▸ [watching, guarding] His commandmentsmitsvâh [laws, rules]
| Greek | English | Parsing |
|---|---|---|
| וְיָשִׂ֥ימוּ | so they may put | Conjunction, verb qal third person masculine plural |
| בֵֽאלֹהִ֗ים | in God | Preposition, noun common masculine plural absolute |
| כִּ֫סְלָ֥ם | confidence their | Noun common masculine singular construct, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| יִ֭שְׁכְּחוּ | they will forget | Verb, Qal, imperfect third person masculine plural |
| מַֽעַלְלֵי־ | [the] deeds of | Noun common, masculine plural construct |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וּמִצְוֹתָ֥יו | and commandments his | Conjunction, noun common feminine plural construct, suffix |
| יִנְצֹֽרוּ׃ | they will observe | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that they should put their confidence in God, not forgetting His works, but keeping His commandments. |
| KJV | That they might set their hope in God, and not forget the works of God, but keep his commandments: |
| ASV | That they might set their hope in God, And not forget the works of God, But keep his commandments, |
| YLT | And place in God their confidence, And forget not the doings of God, But keep His commands. |
| WEB | that they might set their hope in God, and not forget God’s deeds, but keep his commandments, |
| BBE | So that they might put their hope in God, and not let God's works go out of their minds, but keep his laws; |
Where they part company is כִּ֫סְלָ֥ם — see How Translations Differ.
The sentence is structured around a main clause with two subordinate phrases that elaborate on the actions of the subject.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁכַח
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 78:7
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 Instruction for Future Generationsgenerated
Psalm 78:7 emphasizes the importance of instilling faith in God within future generations. The psalmist calls for them to trust in God, remember His mighty works, and adhere to His commandments. This instruction serves as a reminder of the consequences of forgetting God's deeds, as seen in the preceding verses, which highlight the need for a faithful and obedient generation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:4 | Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood. |
| 2 | Psalm 62:5 | Rest in God alone, O my soul, for my hope comes from Him. |
| 3 | Psalm 91:14 | “Because he loves Me, I will deliver him; because he knows My name, I will protect him. |
| 4 | Psalm 130:6–7 | My soul waits for the Lord more than watchmen wait for the morning— more than watchmen wait for the morning. |
| 5 | Psalm 146:5 | Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — שׂים, ve.ya.Si.mugenerated
The Hebrew verb שׂים (sim) means to put or place something. It has a wide range of applications, including appointing or determining. In this context, it emphasizes the act of placing one's trust in God, suggesting a deliberate choice to rely on Him.
The parsing indicates that it is a third person masculine plural verb, showing that the instruction is directed towards a collective group. This reflects a communal responsibility to trust in God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as put their confidence, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is יָשִׂ֥ימוּ, they may put, which governs the entire structure. The verse consists of several phrases: a prepositional phrase indicating where to put their confidence, a negation phrase about forgetting, and a participial phrase about keeping commandments.
The organization of the sentence emphasizes the action of placing trust in God, followed by the negative instruction not to forget His works, and concludes with the positive action of keeping His commandments.
Septuagint Backgroundgenerated
The Septuagint translates שׂים as θῶνται, which implies a more passive sense of being placed or set. This choice may suggest a different nuance in the act of trusting, emphasizing a state of being rather than an active decision.
This translation choice indicates a potential widening of meaning, reflecting how the Greek translators understood the Hebrew context in relation to faith and obedience.
In plain words — the whole versegenerated
Psalm 78:7 teaches that future generations should trust in God and remember His deeds while keeping His commandments. This instruction highlights the importance of faith and obedience in the life of believers.
Frequently Asked Questionsgenerated
Putting confidence in God means to trust Him fully, relying on His strength and guidance in all aspects of life.
Remembering God's works helps strengthen faith and encourages obedience, reminding believers of His faithfulness and power.
God's commandments are the laws and guidelines given to His people to guide their actions and maintain a relationship with Him.
We can teach future generations about faith by sharing our experiences, reading Scripture together, and demonstrating trust in God through our actions.
Reflection Questionsgenerated
- In what ways can I actively put my confidence in God in my daily life?
- How can remembering God's past works influence my current faith and actions?
- What commandments do I find most challenging to keep, and how can I improve in those areas?
- How can I share my faith and the importance of trusting in God with others, especially younger generations?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of obedience to God's commandments and the consequences of straying from His ways.
His righteousness cried, "If ye come straight to me, I also will come straight to you but if ye walk crooked, I also will walk crooked saith the Lord of hosts;" meaning by the crooked ways the chastisements of sinners.Early Church Fathers on Psalms 78 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 78:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat they might set their hope in God,.... And not in the creature, nor in any creature enjoyment; see Job 31:24, the Lord is the only proper object of hope and confidence; Christ, who is truly God,
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: -God's appointment for Israel in the time of the Judges.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat they might set their hope in God; that by the consideration of God’ s gracious promises, and wonderful works wrought by God for his. people, they might be encouraged to trust in him.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:7 That they might set their hope in God, and not forget the works of God, but keep his commandments:Ver. 7. That they might set their hope in God] Summa legis divinae et scopus, this is a brief of the Bible, viz. to believe in God and obey his law; both which men shall the better do, if they forget not his works.
Read John Trapp on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges7. their hope] Or, their confidence, as Proverbs 3:26. and not forget] “Lest thou forget” is the constantly recurring warning in Deuteronomy (Deuteronomy 4:9, &c.). the works of God] Or, as R.V. in Psalms 77:11, the deeds of God.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleThat they might set their hope in God - That they might place confidence in God; that they might maintain their allegiance to him.
Read Albert Barnes on Psalms 78 →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
that they should put their confidence in God, not forgetting His works, but keeping His commandments.
that they might set their hope in God, and not forget God’s deeds, but keep his commandments,
that they should put their confidence in God, not forgetting His works, but keeping His commandments.
Then they will place their confidence in God. They will not forget the works of God, and they will obey his commands.
Tyndale line
That they might set their hope in God, and not forget the works of God, but keep his commandments:
That they might set their hope in God, And not forget the works of God, But keep his commandments,
That they might set their hope in God, and not forget the works of God, but keep his commandments:
That they might set their hope in God, and not forget the works of God, but keep his commandments:
That they might set their hope on God, and not forget the workes of God but keepe his commandements:
Strictly literal
And that they might set their hope in God, and not forget the works of God, but observe his commandments;
And place in God their confidence, And forget not the doings of God, But keep His commands.
And place their confidence in God, || And do not forget the doings of God, || But keep His commands.
That they may place in God their hope, and not forget the doings of God, but observe his commandments;
Then they would place their hope in God and not forget his deeds but keep his commandments.
From the Latin
Because they have devoured Jacob; and have laid waste his place.
Simplified
In this way they should place their trust in God and not forget what God has done, and keep his commandments.
So that they might put their hope in God, and not let God's works go out of their minds, but keep his laws;
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 aligns closely with the Septuagint, with 8 of the 9 words matched in correspondence. The Dead Sea Scrolls show some restoration, but the core message remains consistent across the witnesses, affirming the importance of trust in God and obedience to His commandments.
וְיָשִׂ֥ימוּ בֵֽאלֹהִ֗ים כִּ֫סְלָ֥ם וְלֹ֣א יִ֭שְׁכְּחוּ מַֽעַלְלֵי־ אֵ֑ל וּמִצְוֹתָ֥יו יִנְצֹֽרוּ׃
8 of the 9 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.
[וישימו] [באלהים] [כסל׳ם] [ולא] [ישכחו] מעללי אל ומצותי׳ו [ינצרו]
1 word on the leather — 2 partly restored, 6 supplied entire by an editor.
[וישימו] [באלהים] כסל׳ם
3 words of the verse are on this fragment — 2 supplied entire by an editor.
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 78:7
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 שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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…
כֶּ֫סֶל (kecel) primarily refers to the loins or flank, but it also encompasses meanings related to folly or stupidity, as well as confidence or hope. The word is built from the root related to fatness and can imply both physical and figurative concepts. It appears in contexts that highlight these varying meanings.
כֶּ֫סֶל n.m. 1. loins, 2. stupidity, 3. confidence
base
H3689 כֶּ֫סֶל
3689 kecel keh'-sel
from 3688; properly, fatness, i.e. by implication (literally)
the loin (as the seat of the leaf fat) or (generally) the
viscera; also (figuratively) silliness or (in a good sense)
trust:--confidence, flank, folly, hope, loin.
see HEBREW for 03688
כֶּ֫סֶל (ke.sel) — loin.
1) loins, flank
2) stupidity, folly
3) confidence, hope
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
מַעֲלָל (ma`alal) refers to a deed or practice, often with a negative connotation. It encompasses actions or works, whether good or bad, and is derived from a root meaning to act. The entries consistently highlight its focus on deeds and practices.
[מַעֲלָל] 41 n.m. deed, practice
base
H4611 מַעֲלָל deed, practice
4611 ma`alal mah-al-awl'
from 5953; an act (good or bad):--doing, endeavour,
invention, work.
see HEBREW for 05953
מַעֲלָל (ma.a.lal) — deed.
1) deed, practice
1a) practice (usually bad)
1b) deeds
1c) acts
N-mp — Noun common · masculine plural constructHNcmpc
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…