Deuteronomy 32:17 — Word Study
WLCיִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם׃
BSAThey sacrificedzâbach▸ [to evil spirits, devils] to demonsshêd [malevolent spirits, unclean beings] notlôʼ to Godʼĕlôwahh [Elohim, the one true deity] to godsʼĕlôhîym [false deities, idols] they had notlôʼ knownyâdaʻ■ [were unaware of, did not recognize] to newly arrived [gods]châdâsh [recently come up, from the vicinity] which your fathersʼâb [ancestors, forefathers] did notlôʼ fearsâʻar■ [dread, shudder at]
| Greek | English | Parsing |
|---|---|---|
| יִזְבְּח֗וּ | they sacrificed | Verb, Qal, imperfect third person masculine plural |
| לַשֵּׁדִים֙ | to the demons | Preposition, noun common masculine plural absolute |
| לֹ֣א | [which] not | Particle |
| אֱלֹ֔הַ | [are] God | Noun common, masculine singular absolute |
| אֱלֹהִ֖ים | gods | Noun common, masculine plural absolute |
| לֹ֣א | [which] not | Particle |
| יְדָע֑וּם | they had known them | Verb qal perfect third person common plural, suffix |
| חֲדָשִׁים֙ | new [gods] | Adj |
| מִקָּרֹ֣ב | [which] from near | Preposition |
| בָּ֔אוּ | they had come | Verb, Qal, perfect third person common plural |
| לֹ֥א | [which] not | Particle |
| שְׂעָר֖וּם | they had known about them | Verb qal perfect third person common plural, suffix |
| אֲבֹתֵיכֶֽם׃ | ancestors your | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear. |
| KJV | They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. |
| ASV | They sacrificed unto demons, which were no God, To gods that they knew not, To new gods that came up of late, Which your fathers dreaded not. |
| YLT | They sacrifice to demons — no god! Gods they have not known — New ones — from the vicinity they came; Not feared them have your fathers! |
| WEB | They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread. |
| BBE | They made offerings to evil spirits which were not God, to gods who were strange to them, which had newly come up, not feared by your fathers. |
Where they part company is in the interpretation of שֵׁד — see How Translations Differ.
The verse has a main clause followed by several phrases that elaborate on the nature of the worship and the ignorance of the people.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbזָבַח
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 32:17
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 Song of Mosesgenerated
Deuteronomy 32:17 is part of the Song of Moses, where he recounts the history of Israel's disobedience and the consequences of their actions. This verse specifically highlights how the Israelites sacrificed to demons instead of honoring the true God, reflecting their spiritual decline and ignorance of the divine. It serves as a warning against idolatry and the abandonment of faith in God, which is a recurring theme throughout the book of Deuteronomy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 17:7 | They must no longer offer their sacrifices to the goat demons to which they have prostituted themselves. This will be a permanent statute for them for the generations to come.’ |
| 2 | Psalm 106:37–38 | They sacrificed their sons and their daughters to demons. |
| 3 | 1 Corinthians 10:20 | No, but the sacrifices of pagans are offered to demons, not to God. And I do not want you to be participants with demons. |
| 4 | 1 Timothy 4:1 | Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons, |
| 5 | Revelation 9:20 | Now the rest of mankind who were not killed by these plagues still did not repent of the works of their hands. They did not stop worshiping demons and idols of gold, silver, bronze, stone, and wood, which cannot see or hear or walk. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — זָבַח, yiz.be.Chugenerated
The verb זָבַח (zavach) means 'to sacrifice' and is used in various contexts, particularly in religious offerings. It is a Qal imperfect form here, indicating ongoing or repeated action by the subject, the Israelites. The term encompasses the act of slaughtering animals for worship, which was a common practice in ancient Israel.
In this verse, the use of זָבַח emphasizes the seriousness of the Israelites' actions as they offer sacrifices not to God but to demons. This act signifies a profound betrayal of their covenant with God and illustrates their spiritual blindness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'They sacrificed to demons, not to God,' which is consistent across several translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is יִזְבְּח֗וּ (yizbechu), meaning 'they sacrificed.' This verb governs the entire clause, with multiple phrases elaborating on the object of their sacrifice and the entities involved.
The structure includes a prepositional phrase indicating the target of the sacrifice (לַשֵּׁדִים, 'to demons') and a series of noun phrases that describe the false gods and the ignorance of the people. The Hebrew word order places emphasis on the act of sacrificing as the focal point of the verse.
Septuagint Backgroundgenerated
In the Septuagint, זָבַח is rendered as ἔθυσαν (ethusan), meaning 'they sacrificed.' This translation maintains the sacrificial context while using a term that is common in Greek literature.
The choice of δαιμονίοις (daimoniois) for שֵׁד reflects a direct acknowledgment of these entities as demons, aligning with the Hebrew understanding while also adapting to the Greek audience's familiarity with the concept of malevolent spirits.
In plain words — the whole versegenerated
Deuteronomy 32:17 states that the Israelites sacrificed to demons instead of to God, indicating they worshipped false gods they did not know. This reflects their spiritual failure and the ignorance of their ancestors regarding true worship.
Frequently Asked Questionsgenerated
To sacrifice to demons indicates a turning away from the worship of the true God to engage in practices associated with malevolent spirits, which is condemned in the Bible.
This phrase highlights the Israelites' ignorance and betrayal, as they worshipped new gods that were not part of their heritage or covenant with God.
The term 'newly arrived gods' suggests the introduction of foreign deities into Israelite worship, reflecting a departure from their traditional faith and the influence of surrounding cultures.
This verse serves as a warning against idolatry and a reminder of the consequences of forsaking the covenant with God, a central theme throughout the book of Deuteronomy.
Reflection Questionsgenerated
- In what ways do I see influences from the world around me affecting my faith?
- How can I ensure that my worship remains focused on the true God and not on modern idols?
- What steps can I take to educate myself about my spiritual heritage and the true nature of God?
- How do I respond when I encounter beliefs or practices that contradict my faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 32:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey sacrificed to devils, not to God,.... Their sacrifices being continued, when it was the will of God they should cease, were reckoned by him not as, offered to him, but to demons, and to such
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto devils, i.e. unto idols, which the devils brought into the world in opposition to God, in and by which the devils ofttimes manifested themselves unto men, and gave them answers, and received their worship. Compare . The Gentiles pretended to worship God in those idols, and the devils which inspired them deluded the nations with false pretences that they were a sort of lower gods. Moses therefore takes off this mask, and shows the Israelites that these pretended gods were really devils, those great enemies of mankind, and therefore that it was the height of madness to honour or worship them. Not to God: this he saith, either because though at first they joined God and idols together in…
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:17 They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not.Ver. 17. They sacrificed unto devils.] To new gods that came newly up.] Such as are all Popish he-saints and she-saints; concerning whom Bellarmine himself cannot but yield, that Cum scriberentur Scripturae, nondum coeperat usus vovendi Sanctis. There was no vowing, or bowing either, to saints departed, when the Scriptures were written. And a loaf of the like leaven are those new lights, and all subtleties, whereby our sectaries would distinguish themselves from Brownists. Are they not all, or most of them, borrowed out of Mr H. Jacob’ s…
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) They sacrificed unto devils, not to God.—St. Paul repeats this expression in 1 Corinthians 11:20. Gods that came newly up.—Literally, that came from close at hand. Compare the description of the idol in Isaiah 44:15, easily made from the firewood; and see also Wis 13:13, “A carpenter taking a crooked piece of wood, and full of knots, hath carved it diligently, when he had nothing else to do”—a comment on the passage in Isaiah 44
Read Charles John Ellicott on Deuteronomy 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. They sacrificed unto devils] The original word שדים shedim has been variously understood. The Syriac, Chaldee, Targums of Jerusalem and Jonathan, and the Samaritan, retain the original word: the Vulgate, Septuagint, Arabic, Persic, Coptic, and Anglo-Saxon, have devils or demons. The Septuagint has εθυσανδαιμονιοις, they sacrificed to demons: the Vulgate copies the Septuagint: the Arabic has [Arabic] sheeateen, the plural of [Arabic] Sheetan, Satan, by which the rebellious angels appear to be intended, as the word comes from the root [Arabic] shatana, he was obstinate, proud, refractory, went far away. And it is likely that these fallen spirits, having utterly lost the empire at…
Read AdamClarke on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges17. demons] Heb. shedîm, only here and in Psalms 106:37, ‘certainly a Babylonian loan-word,’ shedu, a good demon figured in the bull-colossi that guarded the entrances to temples (Zimmern, KAT3[152], 455 f., 460–2, 649); but according to Psalms 106:37 human sacrifices were offered them, which of course does not preclude the idea that they were protective spirits. [152] Die Keilinschriften und das AIte Testament, 3rd edition (1903), by H. Zimmern and H. Winckler.no God] Heb. ’Eloah as in Deuteronomy 32:15. whom they had not known] Deuteronomy 11:28, Deuteronomy 13:2; Deuteronomy 13:6; Deuteronomy 13:13, Deuteronomy 28:64. new ones lately come in] Or arrived. dreaded] Lit. bristled or…
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. They sacrificed unto devils, not to God — The word rendered devils is destroyers; Sept. δαιμονια: wicked spirits, demons. The people of God will leave his service, and worship at the shrines of the gods of the heathen.
Read Daniel Denison Whedon on Deuteronomy 32 →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
They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear.
They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread.
They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear.
They sacrificed to demons, not God, to gods they had not known; to new gods who had recently come along, gods your ancestors had not known about.
Tyndale line
They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.
They sacrificed unto demons, which were no God, To gods that they knew not, To new gods that came up of late, Which your fathers dreaded not.
They sacrificed unto demons, which were no God, To gods whom they knew not, To new gods that came up of late, Whom your fathers dreaded not.
They sacrificed to devils, not to God; to gods which they knew not, to new gods that came newly up, whom your fathers feared not.
They offred vnto deuils, not to God, but to gods whome they knew not: new gods that came newly vp, whome their fathers feared not.
Strictly literal
They sacrificed unto demons who are not God; To gods whom they knew not, To new ones, who came newly up, Whom your fathers revered not.
They sacrifice to demons — no god! Gods they have not known — New ones — from the vicinity they came; Not feared them have your fathers!
They sacrifice to the demons, not God, || To gods they have not known, || New ones—they came from the vicinity; Your fathers have not feared them!
They sacrificed unto evil spirits, things that are not god, gods that they know not, new ones lately come up, which your fathers dreaded not.
They sacrificed to demons, which are not God— gods they had not known, gods that recently appeared, gods your fathers did not fear.
From the Latin
They sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.
Simplified
You offered sacrifices to demons instead of God, to gods you didn't know anything about, to brand-new gods that your forefathers didn't worship.
They made offerings to evil spirits which were not God, to gods who were strange to them, which had newly come up, not feared by your fathers.
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 Septuagint align closely in wording, with the Samaritan Pentateuch differing by including an additional conjunction. The Dead Sea Scrolls show variations in restoration but largely agree with the Masoretic Text in meaning.
יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם׃
13 of the 13 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.
יזבחו לשׁדים לא אלה אלהים לא ידעום חדשׁים מקרב באו ולא שׂערום אבתיכם
1 word differs from the Masoretic Text: ו (and)
יזבחו לשדים ולא אלה אלוהים ולא ידעו׳ם חדשים מקרוב בוו לא שערו׳ם אבותי׳כמה
12 words on the leather — 1 partly restored.
[יזבחו] [לשדים] [לא] [אלה] [אלהים] [לא] [ידעו׳ם] [חדשים] [מקרוב] באו [לא] [שערו׳ם] [אבתי׳כם]
1 word on the leather — 12 supplied entire by an editor.
אבתי׳כם
1 word of the verse is on this fragment. The rest of the verse is not on it.
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 32:17
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 זָבַח (zavach) is a primitive root meaning to slaughter, particularly in the context of sacrifice. It encompasses various forms of slaughter, including for eating and divine judgment, and is used in both the Qal and Piel stems. The entries highlight its significance in sacrificial practices, but do not present any notable disagreements among lexicons.
זָבַח 134 vb. slaughter for sacrifice
Qal 112
slaughter for sacrifice
slaughter for eating
slaughter for divine judgment
Pi. 22 sacrifice
base
H2076 זָבַח slaughter for sacrifice .. slaughter for sacrifice
. slaughter for eating
. slaughter for divine judgment
. sacrifice
2076 zabach zaw-bakh'
a primitive root; to slaughter an animal (usually in
sacrifice):--kill, offer, (do) sacrifice, slay.
זָבַח (za.vach) — to sacrifice.
1) to slaughter, kill, sacrifice, slaughter for sacrifice
1a) (Qal)
1a1) to slaughter for sacrifice
1a2) to slaughter for eating
1a3) to slaughter in divine judgment
1b) (Piel) to sacrifice, offer sacrifice
Aramaic equivalent: de.vach (דְּבַח "to sacrifice" H1684)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
שֵׁד (shed) appears to mean 'demon,' possibly derived from an Assyrian term for a protective spirit associated with a bull-colossus. The entries suggest it refers to a malignant entity, with Strong's linking it to another Hebrew root, שָׁדַד (shadad). There is no significant disagreement among the lexicons.
[שֵׁד] n.[m.] appar. demon (loan-word from As., a protecting spirit, esp. of bull-colossus)
base
H7700 [שֵׁד] appar. demon (loan-word from As., a protecting spirit, esp. of bull-colossus)
7700 shed shade
from 7736; a doemon (as malignant):--devil.
see HEBREW for 07736
שֵׁד (shed) — demon.
demon
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
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)
Part — ParticleHTn
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
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…
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 — Noun common · masculine plural absoluteHNcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
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)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3mp
חָדָשׁ (chadash) means 'new' or 'fresh.' It is derived from the root word represented by Strong's H2318. The entries indicate that it covers meanings related to novelty and freshness, with an Aramaic equivalent noted as חֲדַ֑ת (cha.dat).
H2319 חָדָשׁ new
2319 chadash khaw-dawsh'
from 2318; new:--fresh, new thing.
see HEBREW for 02318
חָדָשׁ (cha.dash) — New (Gate).
§ new, new thing, fresh
חָדָשׁ (cha.dash) — new.
new, new thing, fresh
Aramaic equivalent: cha.dat (חֲדַ֑ת "new" H2323)
Adj — AdjHAampa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
קָרֹב (qarowb) means 'near' and can refer to proximity in place, time, or personal relationships, including kinship. It is derived from the root meaning to approach or be allied. The term appears in various contexts, such as describing the nearest city or a neighbor, as well as in relation to God.
קָרֹב, קָרוֹב 78 adj. near;—
of city, the nearest
of pers.:
the nearest to; his neighbour.
abs.
of near relationship
near to י׳
near to י׳ in ceremon. function
of God (י׳)
of word
of time
base
H7138 קָרֹב, קָרוֹב near
7138 qarowb kaw-robe'
or qarob {kaw-robe'}; from 7126; near (in place, kindred or
time):--allied, approach, at hand, + any of kin,
kinsfold(-sman), (that is) near (of kin), neighbour, (that is)
next, (them that come) nigh (at hand), more ready, short(-ly).
see HEBREW for 07126
קָרֹב (qa.rov) — near.
1) near
1a) of place
1b) of time
1c) of personal relationship
1c1) kinship
HR/Aamsa — PrepositionHR/Aamsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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)
Part — ParticleHTn
שָׂעַר (sa'ar) is a Hebrew verb with meanings related to fear and storms. It can denote bristling with horror, shuddering, or being very afraid, as well as actions like sweeping or whirling away, often in a tempestuous manner. Some sources suggest it may also imply being acquainted with something. The word appears in contexts involving God's actions against the wicked.
[שָׂעַר] vb. denom. bristle, with horror
base
[שָׂעַר] vb. sweep or whirl away (of storm wind)
Qal fig. he (י׳) shall sweep it away.
Niph. round about him it is tempestuous exceedingly.
Pi. and it [an E. wind] shall whirl him away fr. his place.
H8175a שָׂעַר vb. denom. bristle, with horror H8175b שָׂעַר sweep or whirl away (of storm wind) H8175c שָׂעַר perh. be acquainted with
8175 sa`ar saw-ar'
a primitive root; to storm; by implication, to shiver, i.e.
fear:--be (horribly) afraid, fear, hurl as a storm, be
tempestuous, come like (take away as with) a whirlwind.
שָׂעַר (sa.ar) — to shudder.
1) to shudder, shiver, dread, bristle (with horror), be very afraid
1a) (Qal)
1a1) to bristle (with horror)
1a2) to dread
שָׂעַר (sa.ar) — to storm.
1) to storm away, sweep away, whirl away
1a) (Qal)
1a1) to sweep away
1a2) to storm away (of God's action against the wicked) (fig)
1b) (Niphal) to be stormy, be tempestuous (exceedingly)
1c) (Piel) to whirl away, be stormed away
1d) (Hithpael) to storm against, come as a storm
שָׂעַר (sa.ar) — to know.
perhaps to be acquainted with
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp3mp
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp