Jeremiah 3:23 — Word Study
WLCאָכֵ֥ן לַשֶּׁ֛קֶר מִגְּבָע֖וֹת הָמ֣וֹן הָרִ֑ים אָכֵן֙ בַּיהֹוָ֣ה אֱלֹהֵ֔ינוּ תְּשׁוּעַ֖ת יִשְׂרָאֵֽל׃
BSASurelyʼâkên [truly, in very deed] deceptionsheqer [false hope, lies] [comes from] the hillsgibʻâh [small hills] [and] commotionhâmôwn [tumult, noise] from the mountainshar [high places] Surelyʼâkên [truly, in very deed] the salvationtᵉshûwʻâh [deliverance, rescue] of IsraelYisrâʼêl [God's chosen people] is in the LORDYᵉhôvâh [Yehovah, The covenant Name of God] our Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| אָכֵ֥ן | truly | Particle |
| לַשֶּׁ֛קֶר | to deception | Preposition, noun common masculine singular absolute |
| מִגְּבָע֖וֹת | from [the] hills | Preposition, noun common feminine plural absolute |
| הָמ֣וֹן | a tumult | Noun common, masculine singular absolute |
| הָרִ֑ים | mountains | Noun common, masculine plural absolute |
| אָכֵן֙ | truly | Particle |
| בַּיהֹוָ֣ה | [is] in Yahweh | Preposition, noun proper |
| אֱלֹהֵ֔ינוּ | God our | Noun common masculine plural construct, suffix |
| תְּשׁוּעַ֖ת | [the] salvation of | Noun common, feminine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely deception comes from the hills, and commotion from the mountains. Surely the salvation of Israel is in the LORD our God. |
| KJV | Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. |
| ASV | Truly in vain is the help that is looked for from the hills, the tumult on the mountains: truly in Jehovah our God is the salvation of Israel. |
| YLT | Surely in vain from the heights, The multitude of mountains — Surely in Jehovah our God [is] the salvation of Israel. |
| WEB | Truly help from the hills, the tumult on the mountains, is in vain. Truly the salvation of Israel is in Yahweh our God. |
| BBE | Truly, the hills, and the noise of an army on the mountains, are a false hope: truly, in the Lord our God is the salvation of Israel. |
Where they part company is אָכֵן — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that emphasizes the contrast between deception and true salvation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Jeremiah 3:23
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 — God's Call to a Faithless Israelgenerated
Jeremiah 3:23 reveals a stark contrast between the deceptive hopes offered by the hills and the true salvation that comes from the LORD. This passage is part of a broader call for Israel to return to God, emphasizing their need for genuine deliverance rather than false promises. The verses surrounding it highlight Israel's unfaithfulness and the consequences of their actions, while also pointing to the hope of restoration through God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 3:6 | Now in the days of King Josiah, the LORD said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every green tree to prostitute herself there. |
| 2 | Jeremiah 10:14–16 | Every man is senseless and devoid of knowledge; every goldsmith is put to shame by his idols. For his molten images are a fraud, and there is no breath in them. |
| 3 | Psalm 121:1–2 | I lift up my eyes to the hills. From where does my help come? |
| 4 | Isaiah 44:9 | All makers of idols are nothing, and the things they treasure are worthless. Their witnesses fail to see or comprehend, so they are put to shame. |
| 5 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — אָכֵן, 'a.Khengenerated
The Hebrew word אָכֵן (*'a.Khen*) is a particle that conveys strong affirmation, meaning 'surely' or 'truly.' It emphasizes certainty and is often used to contrast with falsehoods, as seen in this verse where it underscores the truth of God's salvation against the backdrop of deception.
This particle appears frequently in the Hebrew Bible, often to assert truth in the face of doubt, as in Genesis 28:16. Its use here serves to affirm the reliability of God's promise amidst the chaos represented by the hills and mountains.
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. The BSB has truly, which is also reflected in the KJV, ASV, and others.
Where translations differ, they do so primarily over the rendering of אָכֵן. The DRA opts for in very deed, while the others maintain truly.
Sentence Structuregenerated
The main clause of the verse is governed by the finite verb אָכֵן, surely, which introduces the statement about deception and salvation. The structure emphasizes the contrast between the falsehoods from the hills and the truth found in the LORD.
The sentence includes several noun phrases, with the subject being the salvation of Israel, and prepositional phrases indicating the sources of deception and commotion, highlighting the chaotic nature of false hopes.
Septuagint Backgroundgenerated
The Septuagint translates אָכֵן as ὄντως, which also means 'truly' or 'indeed.' This choice maintains the emphasis on certainty and truth, aligning well with the original Hebrew intention.
The translation of שֶׁ֫קֶר as ψεῦδος indicates a direct connection to the concept of falsehood, reinforcing the message of the verse.
In plain words — the whole versegenerated
Jeremiah 3:23 contrasts the false hopes that come from the hills with the true salvation that is found in the LORD. The verse highlights the need for Israel to recognize where genuine help comes from, emphasizing that only in God can they find true deliverance.
Frequently Asked Questionsgenerated
It suggests that false hopes and misleading promises can arise from seemingly small or insignificant places, like hills, which may appear harmless but lead to disappointment.
This verse addresses Israel's tendency to seek salvation in false idols or external sources rather than turning back to the true God, highlighting their need for repentance.
It emphasizes that true deliverance and rescue for Israel can only be found in their covenant relationship with God, contrasting with the empty promises of other sources.
It reflects the recurring theme in Jeremiah of calling Israel back to faithfulness and warning against the dangers of idolatry and misplaced trust.
Reflection Questionsgenerated
- What false hopes have I pursued in my own life that led to disappointment?
- In what ways can I remind myself that true salvation comes only from the LORD?
- How can I encourage others to seek their hope and deliverance in God rather than in deceptive promises?
- What steps can I take to strengthen my relationship with God, ensuring I rely on Him for my needs?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to emphasize the contrast between deceptive hills and the true salvation found in the LORD, illustrating the importance of relying on God.
Behold, we come to you: for you are the Lord our God. Truly the hills were deceitful, and the multitude (or strength) of the mountains: truly in the Lord our God is the salvation of Israel.Early Church Fathers on Jeremiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 3:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTruly in vain is salvation hoped for from the hills, and from the multitude of mountains,.... From any natural defence, by hills and mountains encompassing; or from idols worshipped on hills and mountains.
Read John Gill on Jeremiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTruly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel. Multitude of mountains - i:e., the multitude of gods worshipped on them, (cf.
Read Robert Jamieson on Jeremiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the hills, i.e. either from their idols, which were worshipped upon hills, a metonymy of the subject, , idols of the hills; or from any other external power whatsoever, either of persons or things, as the strength of hills, or forts, high places, and strong places, and assistance from kings, . The multitude of mountains, viz, the abundance of them that they have in their mountains, or the multitude of sacrifices which they offer in the mountains, or to multiply sacrifices. Quest. But doth not the psalmist hope for salvation from the hills? . Answ. Yes, the hills of the Land of Promise, which were a pledge of God’ s favour to his people, especially those two of Zion and Moriah, where…
Read Matthew Poole on Jeremiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 3:23 Truly in vain [is salvation hoped for] from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel.Ver. 23. Truly in vain is salvation hoped for from the hills.] Heb., Truly in vain from the hills, the multitude, the mountains: it is like to that in Hosea 14:3, "Asshur shall not save us; neither will we say any more to the works of our hands, Ye are our gods." Truly in the Lord our God.] They trust not God at all that trust not God alone.
Read John Trapp on Jeremiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Truly in vain . . .—The italics show the difficulty of the verse, and represent an attempt to get over it. According to the senses given to the word translated “multitude” we get, in vain (literally, as a lie) from the hills is the revelry (as in Amos 5:23), or the wealth, or the multitude, of the mountains. The first gives the best meaning, and expresses the confession of the repentant Israelites that their wild ritual on the high places had brought them loss and not gain.
Read Charles John Ellicott on Jeremiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges23. Truly in vain is the help that is looked for from the hills, the tumult on the mountains] The Hebrew construction is difficult. MT. reads, Truly in vain from the hills the tumult the mountains. Probably a word such as sound should be restored in the first clause, while the change of a Hebrew vowel point enables us to insert on in the second. So Dr. The tumult (mg. noisy throng) denotes the orgies that attended on idol worship. Cp. Hosea 4:13.
Read Cambridge on Jeremiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleRather, Surely “in vain from the hills” is the revelry of the mountains. The penitents contrast in it the uselessness of idol-worship with the salvation which Yahweh gives to His people.
Read Albert Barnes on Jeremiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. In vain… from the hills — Various translations of this text have been made: “Surely in vain from the hills is the revelry of the mountains.” — Dean Smith. “As certainly as hills are false, mountains are empty sound,” etc.
Read Daniel Denison Whedon on Jeremiah 3 →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
Surely deception comes from the hills, and commotion from the mountains. Surely the salvation of Israel is in the LORD our God.
Truly help from the hills, the tumult on the mountains, is in vain. Truly the salvation of Israel is in Yahweh our God.
Surely deception comes from the hills, and commotion from the mountains. Surely the salvation of Israel is in the LORD our God.
We know our noisy worship of false gods on the hills and mountains did not help us. We know that the Lord our God is the only one who can deliver Israel.
Tyndale line
Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.
Truly in vain is the help that is looked for from the hills, the tumult on the mountains: truly in Jehovah our God is the salvation of Israel.
Truly in vain is the help that is looked for from the hills, the tumult on the mountains: truly in the LORD our God is the salvation of Israel.
Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the LORD our God is the salvation of Israel.
Truely the hope of the hilles is but vaine, nor the multitude of mountaines: but in the Lord our God is the health of Israel.
Strictly literal
Truly in vain [is salvation looked for] from the hills, [and] the multitude of mountains; truly in Jehovah our God is the salvation of Israel.
Surely in vain from the heights, The multitude of mountains — Surely in Jehovah our God [is] the salvation of Israel.
Surely in vain—from the heights, || The multitude of mountains—Surely the salvation of Israel [is] in our God YHWH.
Truly deceptive was [what we hoped for] from the hills, and the multitude on the mountains; truly in the Lord our God is the salvation of Israel.
Surely lies come from the hills, a confusing noise from the mountains; surely Yahweh our God is the salvation of Israel.
From the Latin
In very deed the hills were liars. and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.
Simplified
There's no doubt that pagan worship from the hills is pure lies; the idolatry that comes from the mountains is just noise. Israel's salvation is in the Lord our God alone.
Truly, the hills, and the noise of an army on the mountains, are a false hope: truly, in the Lord our God is the salvation of Israel.
Word by word, the decisions they made
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 largely agree in their wording for this verse, with nine of the ten words matching. The Septuagint's rendering reflects the same themes of deception and salvation, albeit with its own syntactic structure.
אָכֵ֥ן לַשֶּׁ֛קֶר מִגְּבָע֖וֹת הָמ֣וֹן הָרִ֑ים אָכֵן֙ בַּיהֹוָ֣ה אֱלֹהֵ֔ינוּ תְּשׁוּעַ֖ת יִשְׂרָאֵֽל׃
9 of the 10 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.
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 Jeremiah 3:23
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 אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
→ INSTANCES OF
By Satan Ge 3:4
Abraham, in stating that Sarah was his sister Ge 12:13; 20:2
Isaac, in stating that his wife was his sister Ge 26:7
Jacob and Rebekah, in imposing Jacob on his father, and Jacob's impersonating Esau Ge 27:6-23
Jacob's sons, in entrapping the Shechemites Ge 34:13-31
In representing to their father that Joseph had been destroyed by wild beasts Ge 37:29-35
Joseph, in his ruse with his brothers Ge 42; 43; 44
The Gibeonites, in misrepresenting their habitat Jos 9:3-15
גִּבְעָה (gib'ah) means 'hill' and refers to a small elevation of land. It can denote a place of worship or be used in place names, often associated with illicit worship. The word is feminine and is derived from a related term for a hillock. It appears in various contexts, including poetic uses.
גִּבְעָה n.f. hill
base
H1389 גִּבְעָה hill
1389 gib`ah ghib-aw'
feminine from the same as 1387; a hillock:--hill, little
hill.
see HEBREW for 01387
גִּבְעָה (giv.ah) — Gibeath-(elohim).
Gibeath - a place or worship
This name means hill
1a) hill
גִּבְעָה (giv.ah) — Gibeath-(haaraloth).
This name means hill
Another name of gil.gal (גִּלְגָּל "Gilgal" H1537G)
גִּבְעָה (giv.ah) — hill.
1) hill
1a) hill (lower than a mountain)
1b) as a place of illicit worship
1c) poetic for mountain
1d) used in place names
גִּבְעָה (giv.ah) — Gibeat.
This name means hill
Another spelling of giv.ah (גִּבְעָה "Gibeah" H1390H)
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har , which has a much more extended sense than gibeah , meaning a whole district. For instance, in (Exodus 24:4) the "hill" is the same which is elsewhere in the same chapter, vs. (Exodus 24:12,13,18) etc., and book consistently and accurately rendered "mount" and "mountain." The "country of the hills," in (1:7; Joshua 9:1; 10:40; 11:16) is the elevated district of Judah, Benjamin and Ephraim, which is correctly called "the mountain" in the earliest descriptions of Palestine, (Numbers 13:29) and in many subsequent passages.
הָמוֹן (hamown) refers to a sound or noise, encompassing meanings like murmur, roar, tumult, and crowd. It also conveys concepts of abundance and wealth. The verb form הָמַן (haman) means to rage or be turbulent. The entries highlight a range of uses, from describing a multitude to expressing confusion or disquiet.
הָמוֹן n.m. sound, murmur, roar, crowd, abundance
sound, murmur, rush, roar
tumult, confusion (as occasioning a roar)
crowd, multitude
great number, abundance (late)
abundance, wealth
base
[הָמַן] vb. rage, be turbulent
base
H1995a הָמוֹן sound, murmur, roar, crowd, abundance H1995b הָמַן rage, be turbulent
1995 hamown haw-mone'
or hamon (Ezek. 5:7) {haw-mone'}; from 1993; a noise, tumult,
crowd; also disquietude, wealth:--abundance, company, many,
multitude, multiply, noise, riches, rumbling, sounding, store,
tumult.
see HEBREW for 01993
הָמוֹן (ha.mon) — crowd.
1) murmur, roar, crowd, abundance, tumult, sound
1a) sound, murmur, rush, roar
1b) tumult, confusion
1c) crowd, multitude
1d) great number, abundance
1e) abundance, wealth
הָמַן (ha.man) — be turbulent.
to rage, be turbulent
N-ms — Noun common · masculine singular absoluteHNcmsa
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-mp — Noun common · masculine plural absoluteHNcmpa
Are among the most sublime and impressive of the Creator’s works on earth, and from the noblest and most enduring monuments of great events. Most of the mountains of Scripture thus stand as witnesses for God—every view of their lofty summits, and every recurrence to them in thought reminding us of the sacred facts and truths connected with them. Thus Mount Ararat is a standing memorial of the deluge of man’s sin, God’s justice, and God’s mercy. Mount Sinai asserts the terrors of the divine law. Mount Carmel summons us, like the prophet Elijah of old, not to "halt between two opinions;" but if Jehovah is God, to love and serve him. The mount of the Transfiguration still shines with the glory of the truths there taught, and Mounts Ebal and Gerizim still echo the curses and the blessings once so solemnly pronounced from them. So Mount Hor, Nebo, Lebanon, and Gilboa have been signalized by…
- The elevated parts of the earth
Ge 7:19,20
- GOD
. Formed
. Set fast
. Gives strength to
. Weighs, in a balance
. Waters, from his chambers
The Hebrew word אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
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)
Prep | N-proper — Preposition · noun properHR/Npt
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
תְּשׁוּעָה (tshuw`ah) refers to concepts of rescue, deliverance, and salvation, both in a personal and national context. It emphasizes help and safety, often associated with divine intervention. The term is linked to victory as well, indicating a broader range of meanings related to overcoming challenges or enemies.
תְּשׁוּעָה († תְּשֻׁעָה 2 S 19:3) n.f. deliverance, salvation
base
H8668 תְּשׁוּעָה, תְּשֻׁעָה
8668 tshuw`ah tesh-oo-aw'
or tshuah {tesh-oo-aw'}; from 7768 in the sense of 3467;
rescue (literal or figurative, pers., national or spir.):--
deliverance, help, safety, salvation, victory.
see HEBREW for 07768
see HEBREW for 03467
תְּשׁוּעָה (te.shu.ah) — deliverance: salvation.
: salvation
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
Also means: te.shu.ah (תְּשׁוּעָה ": victory" H8668H)
תְּשׁוּעָה (te.shu.ah) — deliverance: victory.
: victory
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.