Leviticus 19:4 — Word Study
WLCאַל־ תִּפְנוּ֙ אֶל־ הָ֣אֱלִילִ֔ים וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
BSADo notʼal turnpânâh▸ [turn away, reject] toʼêl ◂idolsʼĕlîyl [false gods, worthless objects] or makeʻâsâh▸ [create, fashion] moltenmaççêkâh ◂godsʼĕlôhîym [cast metal images, idols] Iʼănîy [the first person, the Self-existent One] am the LORDYᵉhôvâh [Yehovah, the covenant God] ◂your Godʼĕlôhîym [Elohim, the supreme Ruler]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּפְנוּ֙ | you turn | Verb, Qal, jussive second person masculine plural |
| אֶל־ | to | Preposition |
| הָ֣אֱלִילִ֔ים | worthless idols | Particle, noun common masculine plural absolute |
| וֵֽאלֹהֵי֙ | and gods of | Conjunction, noun common masculine plural construct |
| מַסֵּכָ֔ה | molten metal | Noun common, feminine singular absolute |
| לֹ֥א | not | Particle |
| תַעֲשׂ֖וּ | you must make | Verb, Qal, imperfect second person masculine plural |
| לָכֶ֑ם | for yourselves | Preposition, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָ֥ה | [am] Yahweh | Noun proper |
| אֱלֹהֵיכֶֽם׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not turn to idols or make for yourselves molten gods. I am the LORD your God. |
| KJV | ¶ Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God. |
| ASV | Turn ye not unto idols, nor make to yourselves molten gods: I am Jehovah your God. |
| YLT | 'Ye do not turn unto the idols, and a molten god ye do not make to yourselves; I [am] Jehovah your God. |
| WEB | “‘Don’t turn to idols, nor make molten gods for yourselves. I am Yahweh your God. |
| BBE | Do not go after false gods, and do not make metal images of gods for yourselves: I am the Lord your God. |
Where they part company is in the rendering of אֱלִילִ֔ים — see How Translations Differ.
The sentence has one main clause and two subordinate phrases, clearly outlining God's prohibitions and His identity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbפָּנָה
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 — Leviticus 19:4
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 — Laws on Worship and Conductgenerated
Leviticus 19:4 is a clear directive from God, emphasizing the importance of worshiping Him alone and rejecting any form of idolatry. This command is part of a larger set of laws designed to guide the Israelites in their relationship with God and each other, ensuring they remain faithful to the covenant established with Him. The surrounding verses reinforce the call to honor parents and observe the Sabbath, establishing a framework for community and worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:1 | “You must not make idols for yourselves or set up a carved image or sacred pillar; you must not place a sculpted stone in your land to bow down to it. For I am the LORD your God. |
| 2 | Exodus 20:3–5 | You shall have no other gods before Me. |
| 3 | 1 Corinthians 10:14 | Therefore, my beloved, flee from idolatry. |
| 4 | 1 John 5:21 | Little children, keep yourselves from idols. |
| 5 | Exodus 20:23 | You are not to make any gods alongside Me; you are not to make for yourselves gods of silver or gold. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֱלִילִ֔ים, 'e.li.Limgenerated
The word אֱלִיל (eliyl) refers to something that is worthless or of no value, specifically used to describe idols or false gods. It conveys the idea of insufficiency and vanity, warning against the worship of objects that cannot provide true worth or meaning.
In this verse, it highlights God's prohibition against turning to these worthless idols, emphasizing the futility of such actions and the necessity of exclusive devotion to Him.
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 finite verb תִּפְנוּ֙ (tifnu), meaning 'you turn', governs the main clause, with two additional actions tied to it: turning to idols and making molten gods. The structure emphasizes the prohibition of both actions as a unified command.
The use of the negative particle אַל (al) at the beginning sets the tone of prohibition, while the imperative forms of the verbs תִּפְנוּ֙ and תַעֲשׂ֖וּ (ta'asu) convey direct commands to the audience.
Septuagint Backgroundgenerated
The Septuagint translates אֱלִילִ֔ים as θεοὺς (theous), which means 'gods'. This choice reflects a broader interpretation, emphasizing the false divinity of idols.
The translation of מַסֵּכָ֔ה as ξωνευτοὺς (xōneutous) indicates a focus on the physical aspect of molten images, aligning with the Greek understanding of crafted idols.
In plain words — the whole versegenerated
Leviticus 19:4 instructs the Israelites not to turn to worthless idols or create molten gods. This command emphasizes the importance of worshiping the one true God, Yahweh, who is their God. The surrounding laws further establish guidelines for living in a way that honors God and maintains community integrity.
Frequently Asked Questionsgenerated
Turning to idols refers to the act of worshiping false gods or placing trust in things that have no real value, which is strictly prohibited by God.
Molten gods represent the physical manifestation of idolatry, and God emphasizes this to prevent His people from engaging in practices that detract from their worship of Him.
This command reinforces the covenant relationship between God and His people, reminding them that loyalty and worship should be directed solely to Him.
Modern-day idols can include anything that takes priority over God, such as material possessions, success, or even relationships that distract from spiritual devotion.
Reflection Questionsgenerated
- What are some ways that I might be tempted to turn to modern idols in my life?
- How can I ensure that my worship and devotion are directed solely to God?
- In what ways can I help others recognize and turn away from their own idols?
- How does understanding this command shape my view of God's holiness and my relationship with Him?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTurn ye not unto idols,.... From the one only true and living God to them that are not gods, as the word used signifies, who are nothing; for, as the apostle says, an idol is nothing in the world, 1
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTurn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTurn not your hearts and faces from me, whom alone you pretend to respect, unto them. He intimates, that their turning to idols is a turning from God, and that they could not serve both God and idols. Unto idols: the word signifies such as are no gods, or nothings, as they are called, , many idols having no being, but only in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, . Molten gods, nor graven gods neither, as appears from Exodus 20, whereby we learn that such expressions are generally to be understood synecdochically.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:4 Turn ye not unto idols, nor make to yourselves molten gods: I [am] the LORD your God.Ver. 4. Turn ye not unto idols.] Heb., Elilim; deunculi, deastri; Petty gods, dunghill deities; of all which we should say, as he did once, Contemno minutulos istos deos, modo Iovem (Iehovam) mihi propitium habeam, I care for the favour of no god, but of the great God of gods.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Turn ye not unto idols.—As the Lord is their God, and there is no other God besides Him, the Israelites must never turn their affections nor address prayers or enquiries to idols. This part of the verse therefore corresponds with the first commandment of the Decalogue (Exodus 20:3). The expression here rendered “idols,” which, apart from the Prophets and Hagiographa, only occurs once more (see Leviticus 26:1), denotes non-entities—nothings, and it is in allusion to this import of the word that the Apostle remarks, “We know that an idol is nothing in the world” (1 Corinthians 8:4). According to the administrators of the law during the second Temple, the injunction here “turn not” means…
Read Charles John Ellicott on Leviticus 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Turn ye not unto idols] אלילם elilim, literally nothings; and to this St. Paul seems to allude 1 Corinthians 8:4, where he says, We know that an idol is NOTHING in the world.
Read AdamClarke on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges4. Turn ye not unto] As in Leviticus 19:31 (A.V. ‘Regard not’), and Leviticus 20:6. idols] (’μlξlξm) things of nought R.V. mg. See reference there. The Heb. word occurs only here and Leviticus 26:1 in Pentateuch; a word of uncertain etymology, possibly suggesting the idea of gods from its sound (similar to that of ’λl and ’ĕ ?lτhξm), but always associated with the idea of worthlessness. It is used by the prophets ironically of false gods in contrast to the true God. molten gods] See Exodus 34:17. Cp. Deuteronomy 27:15.
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Idols — The Hebrew term elilim, nothings, or “things of naught,” (Jeremiah 14:14,) is very expressive. There is a paronomasia, or similarity of sound with elohim, God, which heightens the contrast.
Read Daniel Denison Whedon on Leviticus 19 →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
Do not turn to idols or make for yourselves molten gods. I am the LORD your God.
“‘Don’t turn to idols, nor make molten gods for yourselves. I am Yahweh your God.
Do not turn to idols or make for yourselves molten gods. I am the LORD your God.
Do not turn to idols, and you must not make for yourselves gods of cast metal. I am the Lord your God.
Tyndale line
¶ Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
Turn ye not unto idols, nor make to yourselves molten gods: I am Jehovah your God.
Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.
Turn ye not to idols, nor make to yourselves molten gods: I am the LORD your God.
Ye shall not turne vnto idoles, nor make you molten gods: I am the Lord your God.
Strictly literal
Ye shall not turn unto idols, and ye shall not make to yourselves molten gods: I am Jehovah your God.
'Ye do not turn unto the idols, and a molten god ye do not make to yourselves; I [am] Jehovah your God.
You do not turn to the idols, and you do not make a molten god for yourselves; I [am] your God YHWH.
Ye shall not turn unto the idols, and molten gods shall ye not make to yourselves: I am the Lord your God.
Do not turn to worthless idols, nor make for yourselves gods out of metal. I am Yahweh your God.
From the Latin
Turn ye not to idols, nor make to yourselves molten gods. I am the Lord your God.
Simplified
Don't turn to idols for help or make metal images of gods. I am the Lord your God.
Do not go after false gods, and do not make metal images of gods for yourselves: I am the Lord your God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Samaritan Pentateuch agrees with the Masoretic Text here, word for word, affirming the consistency of the command against idolatry. The Dead Sea Scrolls show partial agreement with the Masoretic Text, with some words restored by an editor, indicating a shared tradition.
אַל־ תִּפְנוּ֙ אֶל־ הָ֣אֱלִילִ֔ים וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
10 of the 12 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.
אל תפנו אל האלילים ואלהי מסכה לא תעשׂו לכם אני יהוה אלהיכם
Agrees with the Masoretic Text here, word for word.
[אל] תפנו [אל] [האלילים] [ואלהי] [מסכה] [לא] [תעשו] ל׳כם אני יהוה [אלהי׳כם]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
אל תפנו
2 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 Leviticus 19:4
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
אֱלִיל (eliyl) refers to something that is worthless or of no value, often used to describe idols or false gods. It is derived from a root meaning 'insufficiency' or 'vanity.' The term appears in contexts that emphasize its lack of worth, including references to worthless shepherds.
אֱלִיל n.m. insufficiency, worthlessness
the shepherd of worthlessness = the worthless shepherd
concr. worthless gods, idols
base
H457 אֱלִיל insufficiency, worthlessness
457 'eliyl el-eel'
apparently from 408; good for nothing, by anal. vain or
vanity; specifically an idol:--idol, no value, thing of
nought.
see HEBREW for 0408
אֱלִיל (e.lil) — idol.
1) of nought, good for nothing, worthless
1a) of physicians, a shepherd, a divination
1b) of false gods
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
N-fs — Noun common · feminine singular absoluteHNcfsa
met'-al (chashmal; elektron; the King James Version amber; Eze 8:2, the Revised Version margin "amber"): The substance here intended is a matter of great uncertainty. In Egypt bronze was, called chesmen, which may be connected with the Hebrew chashmal; the Greek elektron too has generally been accepted as an alloy of gold or silver or other metals, but this is far from certain. Professor Ridgeway (EB, I, cols. 134-36) has conclusively shown, however, that amber was well known in early times and that there is nothing archaeologically improbable in the reading of the King James Version.
Amber is a substance analogous to the vegetable resins, and is in all probability derived from extinct coniferous trees. The best or yellow variety was obtained by the ancients from the coasts of the Baltic where it is still found more plentifully than…
→ See BRASS (copper)
→ See GOLD
→ See IRON
→ See LEAD
→ See SILVER
→ See TIN
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)
HTn — ParticleHTn
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp