Deuteronomy 16:22 — Word Study
WLCוְלֹֽא־ תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהוָ֥ה אֱלֹהֶֽיךָ׃ ס
BSAand do notlôʼ [by any means, never] set upqûwm▸ a sacred pillarmatstsêbâh [stone, monument, memorial] whichʼăsher [that thing, image] the LORDYᵉhôvâh [Yehovah, the supreme God] your Godʼĕlôhîym [Elohim, the one true God] hatessânêʼ■ [intensely dislikes, detests]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| תָקִ֥ים | you will set up | Verb, Hiphil, imperfect second person masculine singular |
| לְךָ֖ | for yourself | Preposition, suffix |
| מַצֵּבָ֑ה | a sacred pillar | Noun common, feminine singular absolute |
| אֲשֶׁ֥ר | which | Particle |
| שָׂנֵ֖א | he hates | Verb, Qal, perfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֶֽיךָ׃ ס | 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 | and do not set up for yourselves a sacred pillar, which the LORD your God hates. |
| KJV | Neither shalt thou set thee up any image; which the LORD thy God hateth. |
| ASV | Neither shalt thou set thee up a pillar; which Jehovah thy God hateth. |
| YLT | and thou dost not raise up to thee any standing image which Jehovah thy God is hating. |
| WEB | Neither shall you set yourself up a sacred stone which Yahweh your God hates. |
| BBE | You are not to put up stone pillars, for they are hated by the Lord your God. |
Where they part company is מַצֵּבָה — see How Translations Differ.
The sentence contains a main clause followed by a relative clause that describes the pillar, emphasizing the prohibition and the reason behind it.
5 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbקוּם
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 16:22
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 — Laws Concerning Worshipgenerated
Deuteronomy 16:22 is part of a series of laws given to the Israelites to ensure proper worship and justice. This command specifically warns against the creation of sacred pillars, which were often associated with idolatrous practices, thus emphasizing the importance of worshiping Yahweh alone. The surrounding verses also address issues of justice and proper conduct in worship, reinforcing the need for fidelity to God's commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:4 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
| 2 | Leviticus 26:1 | “You must not make idols for yourselves or set up a carved image or sacred pillar; you must not place a sculpted stone in your land to bow down to it. For I am the LORD your God. |
| 3 | Deuteronomy 12:31 | You must not worship the LORD your God in this way, because they practice for their gods every abomination which the LORD hates. They even burn their sons and daughters in the fire as sacrifices to their gods. |
| 4 | Jeremiah 44:4 | Yet I sent you all My servants the prophets again and again, saying: ‘Do not do this detestable thing that I hate.’ |
| 5 | Zechariah 8:17 | do not plot evil in your hearts against your neighbor, and do not love to swear falsely, for I hate all these things,” declares the LORD. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַצֵּבָה, ma.tze.Vahgenerated
The word מַצֵּבָה (maṣṣēbā) refers to a pillar or monument, often used in the context of worship. It is derived from a root meaning 'to stand' or 'to be established,' indicating something that is set up or erected.
In this verse, the use of מַצֵּבָה conveys God's disapproval of such structures, which were often linked to pagan worship practices. The command serves to protect the Israelites from adopting foreign customs that could lead them away from their covenant relationship with Yahweh.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term sacred pillar consistently with the KJV and ASV, both of which also emphasize the prohibition against setting up such monuments.
Sentence Structuregenerated
The main verb, תָקִ֥ים (ta.Kim), governs the structure, indicating the action of setting up. It is followed by a prepositional phrase indicating for whom the pillar is to be set up, and a noun phrase describing what is being set up.
The sentence structure emphasizes the prohibition by placing the negation וְלֹֽא־ (ve.lo') at the beginning, which highlights the importance of this command.
Septuagint Backgroundgenerated
In the Septuagint, מַצֵּבָה is rendered as στήλην (stēlēn), which also means a pillar or monument. This choice maintains the original meaning while aligning with Greek linguistic conventions.
The translation choice shows a direct correspondence to the Hebrew term, indicating the translators' intent to preserve the prohibition against idolatrous practices.
In plain words — the whole versegenerated
Deuteronomy 16:22 instructs the Israelites not to set up a sacred pillar for themselves, which the LORD detests. This command emphasizes the importance of worshiping Yahweh alone and avoiding practices associated with other gods.
Frequently Asked Questionsgenerated
The sacred pillar represents a form of worship that is contrary to God's commands, indicating a potential turn towards idolatry.
God hates these pillars because they are often associated with pagan worship and idolatry, which lead His people away from true worship.
This verse connects to other laws in Deuteronomy that emphasize justice and fidelity to God, reinforcing the idea that worship must align with God's commands.
This command teaches the importance of worshiping God in ways that honor His nature and commands, avoiding practices that compromise our relationship with Him.
Reflection Questionsgenerated
- What modern practices might distract us from true worship of God?
- How can we ensure that our worship aligns with God's commands?
- In what ways can we identify and remove idolatrous influences from our lives?
- What steps can we take to deepen our relationship with Yahweh?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 16:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shalt thou set up any image,.... Graven or molten, of man, beast, fish, or fowl; the word signifies a "statue or pillar" (c) which was set up for idolatry; for, as Aben Ezra observes, what
Read John Gill on Deuteronomy 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shalt thou set thee up any image; which the LORD thy God hateth.
Read Robert Jamieson on Deuteronomy 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. statue, whether with a picture or representation, or without it, as the idolaters used to worship smoothed and polished stones or pillars without any image upon them.
Read Matthew Poole on Deuteronomy 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Image.—Explained by Rashi of a single stone, whether statue or pillar.
Read Charles John Ellicott on Deuteronomy 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Neither… set up any image — The Hebrew word means a pillar or obelisk set up in honour of some deity. In some passages it is applied to a statue of Baal. 2 Kings 3:2.
Read Daniel Denison Whedon on Deuteronomy 16 →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
and do not set up for yourselves a sacred pillar, which the LORD your God hates.
Neither shall you set yourself up a sacred stone which Yahweh your God hates.
and do not set up for yourselves a sacred pillar, which the LORD your God hates.
You must not erect a sacred pillar, a thing the Lord your God detests.
Tyndale line
Neither shalt thou set thee up any image; which the LORD thy God hateth.
Neither shalt thou set thee up a pillar; which Jehovah thy God hateth.
Neither shalt thou set thee up a pillar; which the LORD thy God hateth.
Neither shalt thou set thee up any image; which the LORD thy God hateth.
Thou shalt set thee vp no pillar, which thing the Lord thy God hateth.
Strictly literal
Neither shalt thou set thee up a statue, which Jehovah thy God hateth.
and thou dost not raise up to thee any standing image which Jehovah thy God is hating.
and you do not raise up any standing image for yourself which your God YHWH is hating.”
Neither shalt thou set thee up any statue, which the Lord thy God hateth.
Neither must you set up for yourself any sacred stone pillar, which Yahweh your God hates.
From the Latin
Neither shalt thou make nor set up to thyself a statue: which things the Lord thy God hateth.
Simplified
and don't make for yourselves an idolatrous stone pillar, which the Lord your God hates.
You are not to put up stone pillars, for they are hated by the Lord your 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 is supported by the Septuagint, which matches all eight words of the verse. The Samaritan Pentateuch differs slightly with the word for 'hate,' using שׂנאה instead of שָׂנֵא, but the overall meaning remains consistent.
וְלֹֽא־ תָקִ֥ים לְךָ֖ מַצֵּבָ֑ה אֲשֶׁ֥ר שָׂנֵ֖א יְהוָ֥ה אֱלֹהֶֽיךָ׃ ס
8 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 תקים לך מצבה אשׁר שׂנאה יהוה אלהיך
1 word differs from the Masoretic Text: שׂנאה (hate)
ולא [תקים] [ל׳ך] [מצבה] [אשר] [שנא] [יהוה] [אלהי׳ך]
nothing on the leather here — 1 partly restored, 7 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 Deuteronomy 16:22
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 קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
מַצֵּבָה (maṣṣēbā) refers to a pillar or a memorial stone, often associated with altars. It can also denote a stump or a standing image, potentially an idol. The word is derived from a participle form indicating something that is stationed or set up.
מַצֵּבָה, מַצֶּ֫בֶת n.f. pillar, maṣṣēbā, stump
base
H4676 מַצֵּבָה, מַצֶּ֫בֶת pillar, maṣṣēbā, stump
4676 matstsebah mats-tsay-baw'
feminine (causatively) participle of 5324; something
stationed, i.e. a column or (memorial stone); by analogy, an
idol:--garrison, (standing) image, pillar.
see HEBREW for 05324
מַצֵּבָה (mats.tse.vah) — pillar.
1) pillar, mastaba, stump
1a) pillar
1a1) as monument, personal memorial
1a2) with an altar
1b)(Hoph) stock, stump (of tree)
N-fs — Noun common · feminine singular absoluteHNcfsa
pil'-ar (matstsebhah, `ammudh; stulos): In a good many cases the Revised Version (British and American) substitutes "pillars" for the King James Version "images" (matstsebhoth, Ex 34:13; De 7:5; 1Ki 14:23, etc.). In Ge 19:26, where "pillar of salt" is given, the word is netsibh; in 1Sa 2:8 it is matsuq; while in most other single uses the Revised Version margin gives variant renderings, as in Jud 9:6 (mutstsabh), the Revised Version margin "garrison"; in 1Ki 10:12 (mic`adh), the Revised Version margin "`a railing,'…
Pillar
Used to support a building (Judg. 16:26, 29); as a trophy or memorial (Gen. 28:18; 35:20; Ex. 24:4; 1 Sam. 15:12, A.V., “place,” more correctly “monument,” or “trophy of victory,” as in 2 Sam. 18:18); of fire, by which the Divine Presence was manifested (Ex. 13:2). The “plain of the pillar” in Judg. 9:6 ought to be, as in the Revised Version, the “oak of the pillar”, i.e., of the monument or stone set up by Joshua (24:26).
The notion of a pillar is of a shaft or isolated pile either supporting or not supporting a roof. But perhaps the earliest application of the pillar was the votive or monumental, This in early times consisted of nothing but a single stone or pile of stones. (Genesis 28:18; 31:40) etc. The stone Ezel, (1 Samuel 20:19) was probably a terminal stone or a way-mark. The "place" set up by Saul (1 Samuel 15:12) is explained by St, Jerome to be a trophy. So also Jacob set up a pillar over Rachel’s grave. (Genesis 36:20) The monolithic tombs and obelisks of Petra are instances of similar usage. Lastly, the figurative use of the term "pillar," in reference to the cloud and fire…
Sometimes means a monumental column, Ge 35:20 2Sa 18:18; or a column of cloud or smoke, Ex 13:21 Jud 20:40. The stately column which adorns and supports the front of a temple, Jud 16:25-30 Job 9:6 26:11, illustrates the position of prophets, Jer 1:18, apostles, Ga 2:9, believers, Re 3:12, and the church itself, respecting the truth, 1Ti 3:15.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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/Sp2ms