Psalms 119:115 — Word Study
WLCסֽוּרוּ־ מִמֶּ֥נִּי מְרֵעִ֑ים וְ֝אֶצְּרָ֗ה מִצְוֹ֥ת אֱלֹהָֽי׃
BSADepartçûwr [turn aside, go away] from memin you evildoersrâʻaʻ [those who shatter or break what is good, wicked ones] that I may obeynâtsar [keep, watch over, guard] the commandmentsmitsvâh [laws, guidelines, divine instructions] of my Godʼĕlôhîym [Elohim, the supreme One]
| Greek | English | Parsing |
|---|---|---|
| סֽוּרוּ־ | turn aside | Verb, Qal, imperative second person masculine plural |
| מִמֶּ֥נִּי | from me | Preposition, suffix |
| מְרֵעִ֑ים | O evil-doers | Verb, Hiphil, participle (active) masculine plural |
| וְ֝אֶצְּרָ֗ה | and let me observe | Conjunction, verb qal infinitive construct first person common singular |
| מִצְוֹ֥ת | [the] commandments of | Noun common, feminine plural construct |
| אֱלֹהָֽי׃ | God my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Depart from me, you evildoers, that I may obey the commandments of my God. |
| KJV | Depart from me, ye evildoers: for I will keep the commandments of my God. |
| ASV | Depart from me, ye evil-doers, That I may keep the commandments of my God. |
| YLT | Turn aside from me, ye evil-doers, And I keep the commands of my God. |
| WEB | Depart from me, you evildoers, that I may keep the commandments of my God. |
| BBE | Go far from me, you evil-doers; so that I may keep the teachings of my God. |
Where they part company is in style, as all versions convey the same essential meaning.
The verse consists of a main command followed by a purpose clause, indicating the reason for the call to depart.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
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 — Psalms 119:115
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 — A Call for Separation from Evilgenerated
Psalms 119:115 emphasizes the psalmist's desire to separate from evildoers to maintain his focus on obeying God's commandments. This verse illustrates the tension between righteousness and wickedness, as the psalmist seeks to uphold divine laws amidst the presence of those who disrupt goodness. The surrounding verses reinforce this theme, highlighting the importance of hope in God's word and the need for divine support to live righteously.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:8 | Depart from me, all you workers of iniquity, for the LORD has heard my weeping. |
| 2 | Psalm 26:5–9 | I hate the mob of evildoers, and refuse to sit with the wicked. |
| 3 | Psalm 139:19 | O God, that You would slay the wicked— away from me, you bloodthirsty men— |
| 4 | Matthew 7:23 | Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness!’ |
| 5 | Matthew 25:41 | Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — סוּר, su.ru-generated
The verb סוּר (sur) means to turn aside or depart. Its usage spans various contexts, often indicating a removal or avoidance of something undesirable, particularly in moral or ethical situations. The imperative form here directs evildoers to depart, emphasizing the psalmist's need for separation from wickedness to fulfill his commitment to God's commands.
This verb is commonly employed in the Hebrew Bible to indicate a turning away from sin or wrongdoing. Its imperative form conveys urgency, as the psalmist desires to create a space free from evil influences to focus on observing the commandments of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Depart from me, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb סֽוּרוּ־ (turn aside) governs the imperative command, with the rest of the sentence structured around it. The psalmist's call to evildoers is direct and emphatic, indicating a desire for immediate separation.
The structure of the verse emphasizes the psalmist's intention to create a barrier between himself and those who do evil, allowing him to focus on the commandments of God.
Septuagint Backgroundgenerated
The Septuagint translates סוּר as ἐκκλίνατε, meaning 'turn away.' This choice reflects a similar call for departure, maintaining the imperative nature of the original Hebrew while adapting it to a Greek audience.
This translation choice emphasizes the psalmist's desire for a decisive break from evil, aligning with the overall theme of separation found in both texts.
In plain words — the whole versegenerated
Psalms 119:115 calls for evildoers to depart so that the psalmist can obey God's commandments. This verse highlights the importance of separating from wickedness to focus on living according to divine laws.
Frequently Asked Questionsgenerated
Evildoers refer to those who act wickedly, disrupting what is good and just, and the psalmist seeks to distance himself from their influence.
The psalmist desires to create a space free from evil influences so he can fully commit to obeying God's commandments.
The commandments are divine laws and guidelines given by God, which the psalmist aims to observe and uphold.
This verse reflects the overarching theme of Psalm 119, which emphasizes the importance of God's word, obedience to His commandments, and the struggle against wickedness.
Reflection Questionsgenerated
- In what ways can I distance myself from influences that lead me away from God's commandments?
- How can I better understand and observe the commandments of God in my daily life?
- What does it mean to me to call upon God to help me in my obedience?
- How can I encourage others to turn away from evil and focus on what is good?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse in his exposition, discussing its implications for understanding the commandments of God.
But what is the meaning of the following verse: "Away from me, you wicked, and I will search the commandments of my God"? [Psalms 119:115].Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:115 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDepart from me, ye evildoers,.... The same with the evil thinkers, Psalms 119:113; According to Aben Ezra, they that think evil commonly do it; as they devise it, they commit it.
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDepart from me, ye evildoers: for I will keep the commandments of my God.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 115. And therefore will avoid your society and conversation, lest I should be hindered from that which is good, and drawn to sin by your evil counsel or example.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:115 Depart from me, ye evildoers: for I will keep the commandments of my God.Ver. 115. Depart from me, ye evildoers] For what reason? there is no doing my duty in your company; besides, a double danger: 1. Infection of sin; 2. Infliction of punishment, Revelation 18:4. For I will keep the commandments] Which it booteth me not to set about unless I do first abandon your society, hating the garment spotted by the flesh, that is, avoiding evil company (saith Mr Perkins), that remora or pest of true piety. See Leviticus 15:4.
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(115) For.—Better, and. The presence of the wicked was a hindrance to religion. It is Israel trying to purify itself from the leaven of evil influence that speaks. The first clause is from Psalms 6:8.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 115. Depart from me] Odi profanum vulgus, etarceo, I abominate the profane, and will have no communion with them. I drive them away from my presence.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges115. Cp. Psalms 6:8. for I will keep … my God] R.V. that I may keep. He would be rid of their presence, that they may no longer hinder him from keeping the law, by evil example or even by actual persecution. Significantly he calls God ‘my God,’ implying that though they profess to serve Him, He is not really theirs.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleDepart from me, ye evil-doers - Workers of iniquity; bad men. See the notes at Psalms 6:8. This indicates a determined purpose that nothing should deter or allure him from the service of God.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
Depart from me, you evildoers, that I may obey the commandments of my God.
Depart from me, you evildoers, that I may keep the commandments of my God.
Depart from me, you evildoers, that I may obey the commandments of my God.
Turn away from me, you evil men, so that I can observe the commands of my God.
Tyndale line
Depart from me, ye evildoers: for I will keep the commandments of my God.
Depart from me, ye evil-doers, That I may keep the commandments of my God.
Depart from me, ye evil-doers; that I may keep the commandments of my God.
Depart from me, ye evil-doers: for I will keep the commandments of my God.
Away from mee, yee wicked: for I will keepe the commandements of my God.
Strictly literal
Depart from me, ye evil-doers; and I will observe the commandments of my God.
Turn aside from me, ye evil-doers, And I keep the commands of my God.
Turn aside from me, you evildoers, || And I keep the commands of my God.
Depart from me, ye evildoers, that I may keep the commandments of God.
Get away from me, you evil doers, so that I may observe the commandments of my God.
Simplified
Leave me alone, you evil people, and let me keep the commandments of my God.
Go far from me, you evil-doers; so that I may keep the teachings of my God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely, with five of the six words matching. The Dead Sea Scrolls also support the Masoretic Text, with some words partially restored, indicating a strong consistency among these ancient witnesses.
סֽוּרוּ־ מִמֶּ֥נִּי מְרֵעִ֑ים וְ֝אֶצְּרָ֗ה מִצְוֹ֥ת אֱלֹהָֽי׃
5 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.
סורו ממ׳ני מרעים ואצורה מצות אלוה׳י
6 words on the leather.
סורו [ממ׳ני] [מרעים] [ואצרה]
4 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:115
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
נָצַר (natsar) is a Hebrew verb meaning to watch, guard, or keep. It encompasses a range of actions including protecting, preserving, and observing, as well as concealing or keeping secret. The entries suggest both positive and negative connotations, such as guarding from danger or hiding something. The term can also refer to a watchman.
[נָצַר] vb. watch, guard, keep;—Qal
Watch, guard, keep
Guard from dangers, preserve
Guard with fidelity, keep, observe
Guard, keep secret
Keep close, blockaded
base
H5341 נָצַר watch, guard, keep . Watch, guard, keep
. Guard from dangers, preserve
. Guard with fidelity, keep, observe
. Guard, keep secret
. Keep close, blockaded
5341 natsar naw-tsar'
a primitive root; to guard, in a good sense (to protect,
maintain, obey, etc.) or a bad one (to conceal, etc.):--
besieged, hidden thing, keep(-er, -ing), monument, observe,
preserve(-r), subtil, watcher(-man).
נָצַר (na.tsar) — to watch.
1) to guard, watch, watch over, keep
1a) (Qal)
1a1) to watch, guard, keep
1a2) to preserve, guard from dangers
1a3) to keep, observe, guard with fidelity
1a4) to guard, keep secret
1a5) to be kept close, be blockaded
1a6) watchman (participle)
Conj | V-Qal-1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp — Noun common · feminine plural constructHNcfpc
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…
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/Sp1bs