2 Samuel 22:32 — Word Study
WLCכִּ֥י מִי־ אֵ֖ל מִבַּלְעֲדֵ֣י יְהוָ֑ה וּמִ֥י צ֖וּר מִֽבַּלְעֲדֵ֥י אֱלֹהֵֽינוּ׃
BSAForkîy whomîy [what being] is Godʼêl [Elohim, the supreme deity] besidesbilʻădêy [except, other than] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] And whomîy [what being] [is] the Rocktsûwr [a refuge, stronghold] exceptbilʻădêy [besides, other than] our Godʼĕlôhîym [the one supreme God, Elohim]
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| מִי־ | who? | Pronoun |
| אֵ֖ל | [is] God | Noun common, masculine singular absolute |
| מִבַּלְעֲדֵ֣י | except | Preposition |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּמִ֥י | and who? | Conjunction, pronoun |
| צ֖וּר | [is] a rock | Noun common, masculine singular absolute |
| מִֽבַּלְעֲדֵ֥י | except | Preposition |
| אֱלֹהֵֽינוּ׃ | God our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For who is God besides the LORD? And who is the Rock except our God? |
| KJV | For who is God, save the LORD? and who is a rock, save our God? |
| ASV | For who is God, save Jehovah? And who is a rock, save our God? |
| YLT | For who is God save Jehovah? And who a Rock save our God? |
| WEB | For who is God, besides Yahweh? Who is a rock, besides our God? |
| BBE | For who is God but the Lord? and who is a Rock but our God? |
The translations agree on the meaning of אֵל and יְהוָ֑ה — see How Translations Differ.
The verse consists of two rhetorical questions, emphasizing the uniqueness of God.
3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
subjectאֵל
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 — 2 Samuel 22:32
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 — David's Song of Praisegenerated
2 Samuel 22:32 reflects David's acknowledgment of God's unmatched power and protection. In this passage, David declares that there is no other deity like the LORD, highlighting his unique role as a refuge and stronghold for those who trust in Him. This theme of God as a rock and protector resonates throughout David's psalms, emphasizing reliance on God in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:31–39 | For their rock is not like our Rock, even our enemies concede. |
| 2 | 1 Samuel 2:2 | There is no one holy like the LORD. Indeed, there is no one besides You! And there is no Rock like our God. |
| 3 | Isaiah 44:6–8 | Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. |
| 4 | Isaiah 45:5–6 | I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me, |
| 5 | Jeremiah 10:6–7 | There is none like You, O LORD. You are great, and Your name is mighty in power. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֵל, 'elgenerated
The word אֵל ('el) refers to God and conveys the idea of strength or power. It is often used to denote the one true God, as well as other deities, emphasizing might and authority. In this verse, it underscores the uniqueness of the LORD as the supreme deity.
The parsing shows that אֵל is a masculine singular noun, indicating it refers to a singular entity. This reinforces the concept of monotheism in the Hebrew Bible, where the emphasis is placed on the singular nature of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions affirming the uniqueness of God as expressed in אֵל and יְהוָ֑ה.
Sentence Structuregenerated
The structure of the verse consists of two main clauses: מִי־ אֵ֖ל מִבַּלְעֲדֵ֣י יְהוָ֑ה and וּמִ֥י צ֖וּר מִֽבַּלְעֲדֵ֥י אֱלֹהֵֽינוּ׃. Each clause poses a rhetorical question about the identity of God and the Rock.
The first clause introduces the concept of God, while the second emphasizes the role of God as a rock. The repetition of מִי (who) emphasizes the exclusivity of God in both roles.
Septuagint Backgroundgenerated
The Septuagint translates אֵל as ἰσξυρὸς, which suggests strength and power, aligning with the Hebrew meaning but also expanding on the idea of God's might.
The choice of πλὴν for מִבַּלְעֲדֵי indicates a clear distinction, emphasizing that there is no other being like God.
In plain words — the whole versegenerated
2 Samuel 22:32 asks who can be God besides the LORD and who can be a rock except our God. This verse emphasizes the singular power and protection of God, affirming that He is the only true refuge.
Frequently Asked Questionsgenerated
Describing God as a rock means He is a source of strength and stability, providing refuge and support in difficult times.
David's question emphasizes the uniqueness of the LORD, asserting that no other deity can compare to Him in power and authority.
This verse parallels other biblical texts that affirm God's singularity and strength, such as Deuteronomy 32:31.
The name 'Yahweh' signifies God's covenant relationship with His people and His eternal, self-existent nature.
Reflection Questionsgenerated
- In what ways have I experienced God as my rock and refuge?
- How can I deepen my understanding of God's unique nature compared to other beliefs?
- What does it mean to me that there is no other God besides the LORD?
- How can I share the truth of God's strength with others in my life?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 2 Samuel 22:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor who [is] God, save the Lord? and who [is] a rock, save our God?] [See comments on Psalms 18:31].
Read John Gill on 2 Samuel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor who is God, save the LORD? and who is a rock, save our God? For who is God, save the Lord? and who is a rock, save our God? - "rock" (see the notes at 2 Samuel 22:2).
Read Robert Jamieson on 2 Samuel 22 →CambridgeThe Cambridge Bible for Schools and Colleges32–37. The praise of Jehovah the giver of victory 32. For who is a strong God (El) save Jehovah?and who is a rock, save our God (Elôhîm)? Cp. ch. 2 Samuel 7:22; Deuteronomy 32:31; 1 Samuel 2:2. El, the name which describes God as the Mighty One, is found in Samuel only in 1 Samuel 2:3; 2 Samuel 22:31-33; 2 Samuel 22:48; 2 Samuel 23:5. For the combination of El and Elôhîm see Genesis 33:20.
Read Cambridge on 2 Samuel 22 →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
For who is God besides the LORD? And who is the Rock except our God?
For who is God, besides Yahweh? Who is a rock, besides our God?
For who is God besides the LORD? And who is the Rock except our God?
Indeed, who is God besides the Lord? Who is a protector besides our God?
Tyndale line
For who is God, save the LORD? and who is a rock, save our God?
For who is God, save Jehovah? And who is a rock, save our God?
For who is God, save the LORD? and who is a rock, save our God?
For who is God, save the LORD? and who is a rock, save our God?
For who is God besides the Lord? and who is mightie, saue our God?
Strictly literal
For who is God, save Jehovah? And who is a rock, save our God?
For who is God save Jehovah? And who a Rock save our God?
For who is God except YHWH? And who [is the] Rock except our God?
For who is God, save the Lord? and who is a rock, save our God?
For who is God except Yahweh, and who is a rock except our God?
From the Latin
Who is God but the Lord: and who is strong but our God?
Simplified
For who is God except the Lord? Who is a Rock, except our God?
For who is God but the Lord? and who is a Rock but our God?
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, "For who is God besides the LORD? And who is the Rock except our God?" The Septuagint agrees with the Masoretic Text in meaning, but the specific wording and order differ, as it reflects a translation rather than a direct correspondence. The Dead Sea Scrolls fragment 4Q51 contains eight words from the verse, with some words supplied by an editor, but it also aligns with the Masoretic Text in terms of the key concepts presented. Overall, the core message remains consistent across these witnesses, emphasizing the uniqueness of God as the Rock.
כִּ֥י מִי־ אֵ֖ל מִבַּלְעֲדֵ֣י יְהוָ֑ה וּמִ֥י צ֖וּר מִֽבַּלְעֲדֵ֥י אֱלֹהֵֽינוּ׃
7 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.
[מי] [אל] [מבלעדי] [יהוה] [ומי] [צור] [זלתי] [אלהי׳נו]
8 words of the verse are on this fragment — 8 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 2 Samuel 22:32
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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…
בִּלְעֲדֵי (bil'adey) is a Hebrew word meaning 'not unto,' 'apart from,' 'except,' or 'without.' It is constructed from two roots, one related to 'not' and the other to 'till.' The word is used in contexts indicating exclusion or absence.
בִּלְעֲדֵי prop. not unto, hence apart from, except, without
base
H1107 בִּלְעֲדֵי prop. not unto, hence apart from, except, without
1107 bil`adey bil-ad-ay'
or balmadey {bal-ad-ay'}; constructive plural from 1077 and
5703, not till, i.e. (as preposition or adverb) except,
without, besides:--beside, not (in), save, without.
see HEBREW for 01077
see HEBREW for 05703
בִּלְעֲדֵי (bil.a.de) — beside.
apart from, except, without, besides
Prep | Prep — PrepositionHR/Acbsc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
N-ms — Noun common · masculine singular absoluteHNcmsa
rok ((1) cela`; (2) tsur (3) challamish, "flint"; compare Arabic khalanbus, "flint"; (4) kephim (Job 30:6; Jer 4:29); compare Kephas, "Cephas" = Petros, "Peter" (Joh 1:42 the King James Version and the Revised Version margin); (5) petra):
1. Names:
Tsur and cela` are the words most often found, and there is no well-defined distinction between them. They are frequently coupled together in the parallelism which is characteristic of the Hebrew writers: e.g.
"Be thou to me a strong rock (tsur),
A house of defense to save me.
For thou art my rock (tsela) and my fortress"
(Ps 31:2,3).
"He clave rocks (tsur) in the wilderness,
And gave them drink abundantly as out of the depths.
Rock
(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated “mountain.” It ought to be translated “rock,” as in Hab. 1:12 in the Revised Version. The “rock” from which the stone is cut there signifies the…
בִּלְעֲדֵי (bil'adey) is a Hebrew word meaning 'not unto,' 'apart from,' 'except,' or 'without.' It is constructed from two roots, one related to 'not' and the other to 'till.' The word is used in contexts indicating exclusion or absence.
בִּלְעֲדֵי prop. not unto, hence apart from, except, without
base
H1107 בִּלְעֲדֵי prop. not unto, hence apart from, except, without
1107 bil`adey bil-ad-ay'
or balmadey {bal-ad-ay'}; constructive plural from 1077 and
5703, not till, i.e. (as preposition or adverb) except,
without, besides:--beside, not (in), save, without.
see HEBREW for 01077
see HEBREW for 05703
בִּלְעֲדֵי (bil.a.de) — beside.
apart from, except, without, besides
Prep | Prep — PrepositionHR/Acbsc
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp