Deuteronomy 1:26 — Word Study
WLCוְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־ פִּ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃
BSABut you were unwillinglôʼ [refused to obey, did not consent] to go upʻâlâh [to ascend, rise to the challenge] you rebelledmârâh▸ [resisted, disobeyed] against the commandpeh [instruction, word] of the LORDYᵉhôvâh [Yehovah, the Lord God] your Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֥א | and not | Conjunction, particle |
| אֲבִיתֶ֖ם | you were willing | Verb, Qal, perfect second person masculine plural |
| לַעֲלֹ֑ת | to go up | Preposition, verb qal infinitive construct common |
| וַתַּמְר֕וּ | and you rebelled toward | Verb, Hiphil, sequential imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| פִּ֥י | [the] mouth of | Noun common, masculine singular construct |
| יְהוָ֖ה | Yahweh | Noun proper |
| אֱלֹהֵיכֶֽם׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you were unwilling to go up; you rebelled against the command of the LORD your God. |
| KJV | Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God: |
| ASV | Yet ye would not go up, but rebelled against the commandment of Jehovah your God: |
| YLT | 'And ye have not been willing to go up, and ye provoke the mouth of Jehovah your God, |
| WEB | Yet you wouldn’t go up, but rebelled against the commandment of Yahweh your God. |
| BBE | But going against the order of the Lord your God, you would not go up: |
Where they part company is in the rendering of אָבָה — see How Translations Differ.
The structure emphasizes the refusal first, followed by the action of rebellion against God's command.
3 commentators on this verse
Gill, Jamieson, Cambridge & more — read them ›
clause
verbאָבָה
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 — Deuteronomy 1:26
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 Rebellion of Israelgenerated
Deuteronomy 1:26 is part of a larger narrative where Moses reminds the Israelites of their refusal to enter the Promised Land. After hearing the report of the spies, they were afraid and chose to disobey God's command. This moment of rebellion is pivotal in their journey and highlights the consequences of their lack of faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 14:1–4 | Then the whole congregation lifted up their voices and cried out, and that night the people wept. |
| 2 | Psalm 106:24–25 | They despised the pleasant land; they did not believe His promise. |
| 3 | Isaiah 63:10 | But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them. |
| 4 | Acts 7:51 | You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָבָה, 'a.vi.Temgenerated
The verb אָבָה (*abah*) means to be willing or to consent. It indicates a choice or decision to accept a command or request. In this context, it reflects the Israelites' unwillingness to follow God's directive to enter the land He promised them.
The parsing as a perfect second person masculine plural verb shows that this refusal was a collective decision made by the people, emphasizing their shared responsibility in the rebellion against God's command.
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 תַּמְר֕וּ (*tamru*) governs the verse, indicating the action of rebellion. The structure includes a negative adverbial phrase, a verb phrase for willingness, and an infinitive phrase describing the action they were commanded to take.
The Hebrew word order places emphasis on the refusal first, highlighting the significance of their choice before stating the act of rebellion.
Septuagint Backgroundgenerated
The Septuagint translates אָבָה as ἠθελήσατε (*ēthelēsate*), which means 'you were willing.' This translation captures the essence of consent but may imply a different nuance of intention compared to the Hebrew.
The choice of ἠπειθήσατε for תַּמְר֕וּ emphasizes the aspect of disobedience in a more direct manner than the Hebrew, which focuses on the act of rebellion itself.
In plain words — the whole versegenerated
Deuteronomy 1:26 recounts how the Israelites refused to go up into the Promised Land, rebelling against God's command. This refusal highlights their lack of faith and obedience, which had significant consequences for their journey.
Frequently Asked Questionsgenerated
It means they chose not to obey God's command to enter the Promised Land, showing a lack of faith in His promise.
Rebellion against God's command led to dire consequences for the Israelites, affecting their journey and relationship with God.
This verse is a reminder of the Israelites' past mistakes, serving as a lesson for future generations about the importance of obedience.
We can learn about the dangers of disobedience and the importance of trusting in God's plans, even when faced with challenges.
Reflection Questionsgenerated
- In what areas of my life am I resisting God's commands?
- How can I cultivate a willingness to follow God's guidance?
- What lessons can I learn from the Israelites' experience of rebellion?
- How can I encourage others to trust and obey God's commands?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Deuteronomy 1:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNotwithstanding, ye would not go up,.... And possess it, as the Lord had bid them, and Moses encouraged them to do, as well as Joshua and Caleb, who were two of the spies sent into it: but rebelled
Read John Gill on Deuteronomy 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.
Read Robert Jamieson on Deuteronomy 1 →CambridgeThe Cambridge Bible for Schools and Colleges26–33. The Disaffection of the People Israel defied the command to go up (Deuteronomy 1:26), murmuring that in hate God had brought them from Egypt, to be destroyed by the Amorite (Deuteronomy 1:27). quoting the spies that the people of the land were taller with fenced cities, and the ‘Anakim were there (Deuteronomy 1:28). Moses exhorted them not to fear, Jehovah would fight for them (Deuteronomy 1:29 ff.). But they persisted in unbelief (Deuteronomy 1:32), though God had never failed to guide them (Deuteronomy 1:33).—In the parallel account which is compiled from JE and P the few J E fragments, Numbers 13:30 f., Numbers 13:33, Deuteronomy 14:1 b, Deuteronomy 14:3 f., Deuteronomy 14:8-9 b…
Read Cambridge on Deuteronomy 1 →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
But you were unwilling to go up; you rebelled against the command of the LORD your God.
Yet you wouldn’t go up, but rebelled against the commandment of Yahweh your God.
But you were unwilling to go up; you rebelled against the command of the LORD your God.
You were not willing to go up, however, but instead rebelled against the Lord your God.
Tyndale line
Notwithstanding ye would not go up, but rebelled against the commandment of the LORD your God:
Yet ye would not go up, but rebelled against the commandment of Jehovah your God:
Yet ye would not go up, but rebelled against the commandment of the LORD your God:
Notwithstanding, ye would not go up, but rebelled against the commandment of the LORD your God:
Notwithstanding, ye would not go vp, but were disobedient vnto the commandement of the Lord your God,
Strictly literal
But ye would not go up, and rebelled against the word of Jehovah your God;
'And ye have not been willing to go up, and ye provoke the mouth of Jehovah your God,
And you have not been willing to go up, and you provoke the mouth of your God YHWH,
But you would not go up, and ye rebelled against the order of the Lord your God;
Yet you refused to attack, but rebelled against the commandment of Yahweh your God.
From the Latin
And you would not go up, but being incredulous to the word of the Lord our God,
Simplified
But you didn't want to go. You rebelled against the instructions of the Lord your God.
But going against the order of the Lord your God, you would not go up:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree on the overall meaning but differ in one word: the Samaritan uses עלות (*alot*) instead of לַעֲלֹת (*la'alot*), both meaning 'to ascend.' The Septuagint aligns closely with the Masoretic Text in most words, though its order differs.
וְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־ פִּ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃
7 of the 8 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.
ולא אביתם לעלות ותמרו את פי יהוה אלהיכם
1 word differs from the Masoretic Text: עלות (ascend)
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 Deuteronomy 1:26
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.
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 אָבָה (*abah*) means to be willing or to consent. It is a primitive root that conveys ideas of acquiescence and desire. The word appears in various forms and contexts throughout the Old Testament, often indicating a willingness to yield or accept, sometimes in both positive and negative senses.
אָבָה vb. be willing, consent (cf. As. abîtu, command, Dl W, Eth. Ethiopic refuse, Ar. Arabic, id., Nejd be willing So De Jes 3, p. 26; LCB 1880, 817)—
Qal (c. לֹא, אַל exc. Is 1:19 Jb 39:9; in Hex. rare & Only JED, incl. Lv 26:21); Pf. אָבָה Ex 10:27 + אָבוּ Ju 19:25 + 7 t.; אָבוּא Is 28:12 (Sta § 31 R.2; Kö I, 414); Impf. יֹאבֶה Dt 29:19 + 2 t.; 2 ms. juss. תֹּבֵֽא Pr 1:10 (Sta § 143 e 1 nn; Kö I, 578 f) etc.; Pt. אֹבִים Ez 3:7;—be willing, sq. Inf.…
Read the full entry →H14 אָבָה be willing, consent
14 'abah aw-baw'
a primitive root; to breathe after, i.e. (figuratively) to be
acquiescent:--consent, rest content will, be willing.
אָבָה (a.vah) — be willing.
1) to be willing, consent
1a) (Qal)
1a1) to be willing
1a2) to consent, yield to, accept
1a3) to desire
HVqp2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
Conj | V-Hiphil-ConsecImperf-2mp — Verb · Hiphil · sequential imperfect second person masculine pluralHc/Vhw2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
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/Sp2mp