Psalms 9:17 — Word Study
WLCיָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה כָּל־ גּ֝וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃
BSAThe wickedrâshâʻ [morally wrong, guilty of sin]
| Greek | English | Parsing |
|---|---|---|
| יָשׁ֣וּבוּ | they will return | Verb, Qal, imperfect third person masculine plural |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| לִשְׁא֑וֹלָה | to Sheol | Preposition, noun common both singular absolute, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| גּ֝וֹיִ֗ם | [the] nations | Noun common, masculine plural absolute |
| שְׁכֵחֵ֥י | forgetful of | Verb, Qal, participle (active) masculine plural common |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wicked will return to Sheol— all the nations who forget God. |
| KJV | The wicked shall be turned into hell, and all the nations that forget God. |
| ASV | The wicked shall be turned back unto Sheol, Even all the nations that forget God. |
| YLT | The wicked do turn back to Sheol, All nations forgetting God. |
| WEB | The wicked shall be turned back to Sheol, even all the nations that forget God. |
| BBE | The sinners and all the nations who have no memory of God will be turned into the underworld. |
The translations agree on the meaning of יָשׁוּבוּ and שְׁכֵחֵ֥י.
The structure consists of a main clause followed by a prepositional phrase and a participial phrase that provides additional information about the nations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbיָדַע
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 9:17
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 Justice of Godgenerated
Psalms 9:17 addresses the fate of the wicked, emphasizing that they will return to Sheol, the underworld, as a consequence of their actions. This verse serves as a reminder of divine justice, highlighting that nations who forget God will face repercussions. The surrounding verses reinforce this theme, contrasting the fate of the wicked with the hope of the needy, who will not be forgotten by the Lord.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 14:32 | The wicked man is thrown down by his own sin, but the righteous man has a refuge even in death. |
| 2 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| 3 | Isaiah 5:14 | Therefore Sheol enlarges its throat and opens wide its enormous jaws, and down go Zion’s nobles and masses, her revelers and carousers! |
| 4 | Matthew 25:41–46 | Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. |
| 5 | Romans 2:8–9 | But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יָשׁ֣וּבוּ, ya.Shu.vugenerated
The verb יָשׁוּבוּ (ya.Shu.vu) is a Qal imperfect form meaning 'they will return.' It indicates a future action, suggesting a definitive return to a previous state or place, in this case, Sheol.
This word encompasses both literal and figurative returns, often implying a turn back to God or a state of repentance. Here, it signifies the inevitable return of the wicked to Sheol, emphasizing their fate as a result of their actions.
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, יָשׁוּבוּ, they will return, governs the entire verse, with a prepositional phrase indicating the destination and a noun phrase describing the subject. The structure emphasizes the fate of the wicked as a collective group.
The sentence flows logically, with the subject רְשָׁעִ֣ים (wicked) followed by the action they will take, leading to the destination לִשְׁאֹולָה (to Sheol), creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
In the Septuagint, יָשׁוּבוּ is rendered as γινώσκεται, which implies a recognition or acknowledgment of their fate. This choice suggests a broader understanding of the consequences that come with moral failure.
The translation indicates a slight shift in focus from a simple return to a more nuanced understanding of the implications of forgetting God, highlighting the spiritual dimensions of their actions.
In plain words — the whole versegenerated
Psalms 9:17 states that the wicked will return to Sheol, the grave, which is the fate of all nations that forget God. This verse warns about the consequences of turning away from God and highlights the certainty of divine justice.
Frequently Asked Questionsgenerated
It signifies that those who act wickedly and forget God will face ultimate judgment and separation from Him, as Sheol represents a place of the dead.
Nations are included to emphasize that forgetting God is not just an individual action but a collective one that leads to consequences for entire communities.
Forgetting God implies a rejection of His authority and a failure to acknowledge His role in one's life, leading to moral decay and eventual judgment.
This verse reinforces the theme of justice by illustrating the fate of the wicked, contrasting it with the hope and protection offered to the needy, showing that God ultimately judges righteously.
Reflection Questionsgenerated
- In what ways can I ensure that I do not forget God in my daily life?
- How can I help others remember the importance of acknowledging God in their lives?
- What are the consequences of turning away from God, both personally and collectively?
- How does understanding the fate of the wicked influence my choices and actions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the fate of the wicked and the importance of remembering God, providing insights into its theological implications.
And already clearly David, bearing testimony to the truth, sings, "Let sinners be turned into Hades, and all the nations that forget God." They forget, plainly, Him whom they formerly remembered,Early Church Fathers on Psalms 9 →
They are shut off, he said, in that they, since they are turned in the opposite direction within, do not see the spirit of Jesus ascending and descending.Early Church Fathers on Psalms 9 →
O what a terrible disgrace! In the world you went about praised as one of the elect, and when you arrive in the valley of Josaphat, the place of judgement, you are found naked,Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wicked shall be turned into hell,.... Some render it, "shall return to the grave" (p), to the earth, the original dust from whence they came; but this is common to all men, to the righteous as
Read John Gill on Psalms 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked shall be turned into hell, and all the nations that forget God. The wicked shall be turned into hell. The Hebrew for "hell" is emphatic [ li-Shª'owlaah (H7585), the Hebrew suffix, -aah, being expressive of locality].
Read Robert Jamieson on Psalms 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInto hell; either 1. Into the grave which is oft called sheol, into which they are said to be turned, or to return, because they were made of or taken out of the dust, . Or, 2. Into the place of eternal perdition; which also is sometimes called sheol, as , and elsewhere. For he seems to speak here of those punishments which are peculiar to the wicked, whereas the grave is common to good and bad. And as, , he seems to speak of the last and general judgment of all the world, so this verse may be understood of the general punishment of all persons and nations consequent upon it. And into this place wicked men may be said to be turned back, or to return; either, 1. Because it is their own…
Read Matthew Poole on Psalms 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:17 The wicked shall be turned into hell, [and] all the nations that forget God.Ver. 17. The wicked shall be turned into hell] Heb. into into hell (twice), that is, into the nethermost hell, the lowest dungeon of hell. The word lesheolah hath a vehement inforcement from ç local, as grammarians call it, and importeth that they shall be cast into outer darkness, In tenebras ex tenebris infeliciter exclusi, infelicius excludendi (August.). R. Solomon’ s note here is, they shall be carried away from hell to judgment, and from judgment they shall be returned to the deepest pit of hell. This, if men did but believe, they durst not do as they do, as once Cato said to Caesar. And all the…
Read John Trapp on Psalms 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The wicked.—This is a most unfortunate rendering. The true translation is, the wicked shall return, as in LXX. and Vulg. (not “be turned”) to the grave, i.e., to dust, according to the doom in Genesis 3:19, or to the unseen world, as in Job 30:23; Psalms 90:1-3; or the verbs may be imperative, as in LXX. and Vulg., let them return. The verse is closely connected with the previous one. The wicked are bringing about their own destruction, and so witnessing to the righteous judgment of Jehovah. There is an intensity about the original word, lisheôlah, with its double sign of direction, “right down to the world of death.” And all.—Better, the heathen all, forgetters of God.
Read Charles John Ellicott on Psalms 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The wicked shall be turned into hell] לשאולה lisholah, headlong into hell, down into hell. The original is very emphatic. All the nations that forget God.] They will not live in his fear. There are both nations and individuals who, though they know God, forget him, that is, are unmindful of him, do not acknowledge him in their designs, ways, and works. These are all to be thrust down into hell. Reader, art thou forgetful of thy Maker, and of HIM who died for thee?
Read AdamClarke on Psalms 9 →CambridgeThe Cambridge Bible for Schools and Colleges17, 18. Stanza of Yod. Confident anticipation for the future, arising naturally out of the contemplation of Jehovah’s recent judgement.
Read Cambridge on Psalms 9 →Albert Barnes1798–1870Barnes' Notes on the BibleThe wicked - All the wicked; all who come properly under the denomination of wicked persons.
Read Albert Barnes on Psalms 9 →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
The wicked will return to Sheol— all the nations who forget God.
The wicked shall be turned back to Sheol, even all the nations that forget God.
The wicked will return to Sheol—all the nations who forget God.
The wicked are turned back and sent to Sheol; this is the destiny of all the nations that ignore God,
Tyndale line
The wicked shall be turned into hell, and all the nations that forget God.
The wicked shall be turned back unto Sheol, Even all the nations that forget God.
The wicked shall return to Sheol, even all the nations that forget God.
The wicked shall be turned into hell, and all the nations that forget God.
The wicked shall turne into hell, and all nations that forget God.
Strictly literal
The wicked shall be turned into Sheol, all the nations that forget God.
The wicked do turn back to Sheol, All nations forgetting God.
The wicked turn back to Sheol, || All nations forgetting God.
(9:18) The wicked shall return into hell, all the nations that are forgetful of God.
The wicked are turned back and sent to Sheol, all the nations that forget God.
From the Latin
The Lord shall be known when he executeth judgments: the sinner hath been caught in the works of his own hands.
Simplified
The wicked depart, going to the grave—all nations who turn their backs on God.
The sinners and all the nations who have no memory of God will be turned into the underworld.
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, יָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה כָּל־ גּ֝וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃. The Septuagint matches closely, with six out of seven words corresponding directly. The Dead Sea Scrolls show some restoration, indicating partial agreement but also some textual variation.
יָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה כָּל־ גּ֝וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
נודע יהוה משפט עשה [בפעל] כפי׳ו [נוקש] [רשע] הגיון סלה
2 words on the leather — 5 partly restored, 3 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 9:17
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
HR/Ncbsa/Sd — Preposition · noun common both singular absolute · suffixHR/Ncbsa/Sd
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
שָׁכֵחַ (shakeach) is an adjective meaning 'forgetting' or 'forgetful.' It is derived from the root word represented by Strong's H7911. The entries consistently emphasize the concept of forgetfulness without significant disagreement among lexicons.
[שָׁכֵחַ] adj. forgetting, forgetful
base
H7913 שָׁכֵחַ
7913 shakeach shaw-kay'-akh
from 7911; oblivious:--forget.
see HEBREW for 07911
שָׁכֵחַ (sha.khe.ach) — forgetful.
forgetting, forgetful, forget
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…