Deuteronomy 6:4 — Word Study
WLCשְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃
BSAHearshâmaʻ [give ear, listen attentively] O IsraelYisrâʼêl [the descendants of Jacob] The LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the one supreme God] the LORDYᵉhôvâh [Yehovah] is Oneʼechâd [unique, united, the only one]
| Greek | English | Parsing |
|---|---|---|
| שְׁמַ֖ע | hear | Verb, Qal, imperative second person masculine singular |
| יִשְׂרָאֵ֑ל | O Israel | Noun proper |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֵ֖ינוּ | God our | Noun common masculine plural construct, suffix |
| יְהוָ֥ה׀ | Yahweh | Noun proper |
| אֶחָֽד׃ | [is] one | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear, O Israel: The LORD our God, the LORD is One. |
| KJV | Hear, O Israel: The LORD our God is one LORD: |
| ASV | Hear, O Israel: Jehovah our God is one Jehovah: |
| YLT | 'Hear, O Israel, Jehovah our God [is] one Jehovah; |
| WEB | Hear, Israel: Yahweh is our God. Yahweh is one. |
| BBE | Give ear, O Israel: the Lord our God is one Lord: |
Where they part company is יְהוָ֥ה — see How Translations Differ.
The structure is straightforward, with a clear imperative followed by a subject and predicate, emphasizing the call to listen first.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 6:4
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 Shema: A Declaration of Faithgenerated
Deuteronomy 6:4 is part of the Shema, a central declaration in Judaism that emphasizes the oneness of God and the importance of listening to His commands. This verse is foundational for the faith of Israel, reminding them to heed God's voice and adhere to His teachings, which are elaborated in the surrounding verses about loving God and keeping His commandments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 4:35–36 | You were shown these things so that you would know that the LORD is God; there is no other besides Him. |
| 2 | Deuteronomy 5:6 | “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery. |
| 3 | 1 Kings 18:21 | Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word. |
| 4 | 2 Kings 19:5 | So the servants of King Hezekiah went to Isaiah, |
| 5 | 1 Chronicles 29:10 | Then David blessed the LORD in the sight of all the assembly and said: “May You be blessed, O LORD, God of our father Israel, from everlasting to everlasting. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׁמַע, she.Ma'generated
The Hebrew word שָׁמַע (shama`) means 'to hear' and implies not just hearing sounds but listening attentively and obeying. It is often used in a context where God speaks, and the people are called to respond with obedience.
This imperative form is directed at Israel, indicating a call to action. The emphasis on listening suggests a relationship of trust and response to God's authority, making it a vital aspect of the covenant between God and His people.
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 verse consists of a main clause: שְׁמַ֖ע, Hear, which serves as the imperative verb calling Israel to listen. This is followed by a noun phrase identifying the audience, יִשְׂרָאֵל, O Israel, and concludes with a compound noun phrase that states the identity of God and His oneness.
The structure emphasizes the command to hear first, placing importance on the act of listening before the declaration of God's nature, which reflects the Hebrew style of prioritizing the imperative.
Septuagint Backgroundgenerated
The Septuagint translates שְׁמַ֖ע as ἄκουε (akoue), meaning 'to listen' or 'to hear.' This choice maintains the imperative nature of the command, emphasizing the need for attentive listening.
This translation aligns with the Hebrew intent but may carry a slightly different nuance, focusing more on the act of hearing rather than the deeper implications of obedience inherent in the Hebrew.
In plain words — the whole versegenerated
Deuteronomy 6:4 tells us that Moses instructs the people of Israel to listen carefully. He emphasizes that the LORD is their God and that He is one. This declaration is central to their faith and calls them to love and obey Him wholeheartedly.
Frequently Asked Questionsgenerated
The Shema is a declaration of the oneness of God and a call for Israel to listen and obey His commandments, serving as a foundational statement of Jewish faith.
Listening is crucial because it implies not just hearing words but responding with obedience to God's commands, which is essential for maintaining the covenant relationship.
This verse sets the stage for the commandments that follow, emphasizing that loving and obeying God is rooted in recognizing His unique oneness.
'One' signifies God's uniqueness and singularity, affirming that there is no other god besides Him, which is a central tenet of monotheism in Judaism.
Reflection Questionsgenerated
- How can I actively listen to God's voice in my life?
- What does it mean to me that God is one?
- In what ways can I show my love for God with all my heart, soul, and strength?
- How can I help others understand the importance of listening to God's commands?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this verse to discuss the nature of God and the importance of hearing and obeying His word. Quotations from Hilary of Poitiers, Gregory of Nyssa, and Ambrose of Milan are included here.
Let us see whether the confession of the apostle Thomas agrees with this teaching of the Evangelist, when he says, “My Lord and my God.” He is therefore his God whom he acknowledges as God.Early Church Fathers on Deuteronomy 6 →
Wherefore [Scripture] says, “The Lord God is one Lord.” By the word Godhead it proclaims too the only-begotten God and does not divide the unity into a duality so as to call the Father and the Son two gods,Early Church Fathers on Deuteronomy 6 →
The law says, “Hear, O Israel, the Lord your God.” It did not say “speak” but “hear.” Eve fell because she said to the man what she had not heard from the Lord her God. The first word from God says to you, “hear.”Early Church Fathers on Deuteronomy 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 6:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry.
Read John Gill on Deuteronomy 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear, O Israel: The LORD our God is one LORD: Hear, O Israel: The Lord our God is one Lord - or, as the words may perhaps be better translated, 'Hear, O Israel: Yahweh (H3068) is our God ( 'Elohiym
Read Robert Jamieson on Deuteronomy 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOne in essence, and the only object of our worship.
Read Matthew Poole on Deuteronomy 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 6:4 Hear, O Israel: The LORD our God [is] one LORD:Ver. 4. The Lord our God is one Lord.] One in Three, and Three in One. Here are three words answering the three persons; and the middle word, Our God, deciphering fitly the second, who assumed our nature, as Galatinus well observeth. Echad, One, may show the unity of essence in this plurality of persons. Others take notice that the last letter of this first word, "hear," is extraordinarily large in the Hebrew, as calling for utmost heed and attention: and so is the last letter in the word rendered "One." This last letter, daleth, which usually stands for four, signifieth, say the Hebrews, that this one God shall be worshipped in…
Read John Trapp on Deuteronomy 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4, 5) Hear, O Israel . . .—These two verses are styled by our Lord “the first and great commandment” in the Law. The first words of the Talmud concern the hours when this form should be recited in daily morning or evening prayer—“Hear, O Israel: Jehovah our God is one Jehovah” The unity of Jehovah, as opposed to the belief in “gods many and lords many,” is the key-note of the Jewish faith. “We worship one God in Trinity, and Trinity in Unity.” But this truth, though visible in the Old Testament by the light of the New, was not explicitly revealed until it came forth in history, when the Father sent the Son to be the Saviour of the world, and both sent the Holy Spirit to represent Him in…
Read Charles John Ellicott on Deuteronomy 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Hear, O Israel] שמע ישראל יהוה אלהינו יהוה אחד shemA Yisrael, Yehovah Eloheinu, Yehovah achaD. These words may be variously rendered into English; but almost all possible verbal varieties in the translation (and there can be none other) amount to the same sense: "Israel, hear! Jehovah, our God, is one Jehovah;" or, "Jehovah is our God, Jehovah is one;" or, "Jehovah is our God, Jehovah alone;" or, "Jehovah is our God, Jehovah who is one;" or, "Jehovah, who is our God, is the one Being." On this verse the Jews lay great stress; it is one of the four passages which they write on their phylacteries, and they write the last letter in the first and last words very large, for the purpose…
Read AdamClarke on Deuteronomy 6 →CambridgeThe Cambridge Bible for Schools and Colleges4–9. The Essential Creed and Duty of Israel, with enforcement of them. Known from its initial word as The Shĕ ?ma‘ (= Hear), this section (along with Deuteronomy 11:13-21 and Numbers 15:37-41) ‘has been for many ages the first bit of the Bible which Jewish children have learned to say and to read, just as it has for many ages formed the confession of faith among all members of the brotherhood of Judaism’ (C. G. Montefiore, The Bible for Home Reading, Pt i. 127). The later law required its recital by a Jew twice daily; for particulars see Schürer, Gesrh. des jüd. Volkes, § 27 and Appendix (3rd Germ. ed. ii. 459 f.; E.T. Div. ii. Vol. ii. pp. 77, 84). The LXX inserts before it a longish…
Read Cambridge on Deuteronomy 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThese words form the beginning of what is termed the “Shema” (“Hear”) in the Jewish Services, and belong to the daily morning and evening office.
Read Albert Barnes on Deuteronomy 6 →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
Hear, O Israel: The LORD our God, the LORD is One.
Hear, Israel: Yahweh is our God. Yahweh is one.
Hear, O Israel: The LORD our God, the LORD is One.
Listen, Israel: The Lord is our God, the Lord is one!
Tyndale line
Hear, O Israel: The LORD our God is one LORD:
Hear, O Israel: Jehovah our God is one Jehovah:
Hear, O Israel: the LORD our God is one LORD:
Hear, O Israel: the LORD our God is one LORD:
Heare, O Israel, The Lord our God is Lord onely,
Strictly literal
Hear, Israel: Jehovah our God is one Jehovah;
'Hear, O Israel, Jehovah our God [is] one Jehovah;
Hear, O Israel: Our God YHWH—YHWH [is] one!
Hear, O Israel! The Lord, our God, is the One Eternal Being.
Listen, Israel: Yahweh our God is one.
From the Latin
Hear, O Israel, the Lord our God is one Lord.
Simplified
Listen, people of Israel, The Lord our God, the Lord is the only one.
Give ear, O Israel: the Lord our God is one Lord:
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 (MT) of Deuteronomy 6:4 reads: 'שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃'. The Septuagint (LXX) agrees with the MT in meaning, though its word order and articles differ due to its translation style. The Samaritan Pentateuch also agrees word for word with the MT. Among the Dead Sea Scrolls, several fragments confirm the MT's reading, including 4Q130, 4Q135, 4Q140, and Xq2, which all contain the full text or nearly complete text of the verse. Some fragments, like 4Q43 and 4Q151, have missing words that were restored by editors, but they still align closely with the MT. Overall, the MT is well-supported by these ancient witnesses, with consistent readings across the various texts.
שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃
6 of the 6 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.
שׁמע ישׂראל יהוה אלהינו יהוה אחד
Agrees with the Masoretic Text here, word for word.
[שמע] [ישראל] [יהוה] אלהי׳נו יהוה אחד
1 word on the leather — 2 partly restored, 3 supplied entire by an editor.
[שמע] [ישראל] [יהוה] [אלהי׳נו] [יהוה] [אחד]
nothing on the leather here — 6 supplied entire by an editor.
שמע ישראל יהוה אלהי׳נו יהוה אחד
4 words on the leather — 2 partly restored.
שמע׳ה ישראל יהוה אלהי׳נו [יהוה] אחד
4 words on the leather — 1 partly restored, 1 supplied entire by an editor.
[שמע׳ה] ישראל יהוה [אלוהי׳נו] [יהוה] [אחד]
1 word on the leather — 1 partly restored, 4 supplied entire by an editor.
[שמע] [ישראל] [יהוה] [אלהי׳נו] [יהוה] [אחד]
nothing on the leather here — 6 supplied entire by an editor.
שמע ישראל יהוה [אלהי׳נו] יהוה אחד
2 words on the leather — 3 partly restored, 1 supplied entire by an editor.
שמע ישראל יהוה אלהי׳נו יהוה אחד
6 words on the leather.
שמע ישראל יהוה אלהי׳נו יהוה אחד
6 words on the leather.
שמע ישראל יהוה אחד
4 words of the verse are 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 6:4
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
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/Sp1bp
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
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.