Psalms 3:2 — Word Study
WLCרַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹהִ֬ים סֶֽלָה׃
BSA◂Manyrab [unnumbered, numerous]
| Greek | English | Parsing |
|---|---|---|
| רַבִּים֮ | many [people] | Adj |
| אֹמְרִ֪ים | [are] saying | Verb, Qal, participle (active) masculine plural |
| לְנַ֫פְשִׁ֥י | of self my | Preposition, noun common feminine singular construct, suffix |
| אֵ֤ין | there not | Noun common, masculine singular construct |
| יְֽשׁוּעָ֓תָה | [is] deliverance | Noun common, feminine singular absolute |
| לּ֬וֹ | for him | Preposition, suffix |
| בֵֽאלֹהִ֬ים | in God | Preposition, noun common masculine plural absolute |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Many say of me, “God will not deliver him.” Selah |
| KJV | Many there be which say of my soul, There is no help for him in God. Selah. |
| ASV | Many there are that say of my soul, There is no help for him in God. [Selah |
| YLT | Many are saying of my soul, 'There is no salvation for him in God.' Selah. |
| WEB | Many there are who say of my soul, “There is no help for him in God.” Selah. |
| BBE | Unnumbered are those who say of my soul, There is no help for him in God. (Selah.) |
All translations agree on the sentiment expressed in this verse, focusing on the psalmist's plight and the doubts of others.
The main clause is supported by prepositional phrases that clarify the subject and the object of the statements made.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָה
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 3:2
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 Lament Amidst Adversitygenerated
Psalm 3:2 captures the psalmist's feelings of despair as many voices around him declare that God will not save him. This reflects a moment of vulnerability and the weight of public opinion during a time of distress. The psalmist contrasts these voices with his own faith in God's deliverance, as seen in the broader context of the psalm, where he ultimately reaffirms his trust in the Lord's protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:7 | All who see me mock me; they sneer and shake their heads: |
| 2 | Psalm 42:3–10 | My tears have been my food both day and night, while men ask me all day long, “Where is your God?” |
| 3 | Psalm 71:11 | saying, “God has forsaken him; pursue him and seize him, for there is no one to rescue him.” |
| 4 | 2 Samuel 16:7–8 | And as he yelled curses, Shimei said, “Get out, get out, you worthless man of bloodshed! |
| 5 | Matthew 27:42–43 | “He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְֽשׁוּעָ֓תָה, ye.shu.'A.tahgenerated
The noun יְשׁוּעָה (yeshu'ah) refers to concepts of salvation and deliverance. It is derived from the root meaning 'to save' and encompasses the ideas of being rescued from danger or trouble. In this verse, it signifies the psalmist's need for God’s intervention in the face of overwhelming opposition.
The parsing indicates that it is a feminine singular noun, suggesting a complete and holistic form of deliverance. This word is central to the psalmist's plea, highlighting the contrast between the doubts expressed by others and his own hope in God's ability to save.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the psalmist is expressing a sentiment of despair regarding God's deliverance.
Sentence Structuregenerated
The main verb of the verse is אֹמְרִ֪ים, are saying, which governs the subject רַבִּים֮, many. The structure of the verse highlights the voices of many as they express doubt about the psalmist's deliverance, creating a stark contrast with the psalmist's own faith.
The sentence is built around the subject and verb, with a prepositional phrase indicating the object of their statements. The arrangement emphasizes the multitude's opinion and the psalmist's personal struggle.
Septuagint Backgroundgenerated
The Septuagint translates יְשׁוּעָ֓תָה as ἐπανίστανται, which suggests a focus on the act of rising up or standing again. This choice may imply a more active form of deliverance, emphasizing the hope of restoration rather than merely salvation.
This interpretation can indicate a broader understanding of deliverance that includes not only rescue but also the restoration of dignity and position, which aligns with the psalmist's experience.
In plain words — the whole versegenerated
Psalm 3:2 shows the psalmist feeling overwhelmed as many people say that God will not save him. Despite this, the psalmist holds onto hope for deliverance. This verse captures the struggle between doubt and faith in challenging times.
Frequently Asked Questionsgenerated
It reflects the doubts and fears of those around the psalmist, indicating a lack of faith in God's ability to save.
He maintains his trust in God, contrasting the opinions of many with his own faith in divine deliverance.
Selah indicates a pause for reflection, inviting the reader to contemplate the weight of the psalmist's situation and the contrasting hope in God.
It sets the stage for the psalmist's plea for help and his eventual declaration of faith in God's protection and deliverance.
Reflection Questionsgenerated
- In what ways have I experienced doubt in God's ability to help me during difficult times?
- How can I, like the psalmist, express my struggles while still holding onto faith in God's deliverance?
- What does it mean to me when others doubt God's ability to save or help?
- How can I encourage those around me who may feel abandoned or doubted in their faith?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, interpreting it as a reflection of David's struggles and the doubts he faced from those around him.
We readily accept this psalm as spoken from the person of David, as we have noted in its title. According to history, certain men were hurting David,Early Church Fathers on Psalms 3 →
"Many rise up against me; many say unto my soul, There is no salvation for him in his God" [Psalms 3:2].Early Church Fathers on Psalms 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMany [there be] which say of my soul,.... Or "to my soul" (u), the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it: [there is] no help
Read John Gill on Psalms 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMany there be which say of my soul, There is no help for him in God. Selah. Say of my soul , [ lªnapshiy (H5315)] - better 'say TO my soul, There is no help for him in God.' Then Psalms 35:3 forms a beautiful contrast.
Read Robert Jamieson on Psalms 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf my soul, i.e. of me; the soul being commonly put for the person, as , compared with . There is no help for him in God; God hath utterly forsaken him for his many crimes, and will never help him more. Selah: this word is nowhere used but in this poetical Book of the Psalms, and in the song of ,9,13; which makes that opinion probable, that it was a musical note, directing the singer either to lift up his voice, or to make a short stop or pause, or to lengthen out the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer.
Read Matthew Poole on Psalms 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 3:2 Many [there be] which say of my soul, [There is] no help for him in God. Selah.Ver. 2. Many there be which say of my soul] These scoffs and sarcasms leniter volant, non leniter violant. David felt them as a murdering weapon in his bones, Psalms 42:3; Psalms 42:10, and oft complaineth of them to God, Qui satis idoneus est patientiae sequester, as Tertullian phraseth it, who will see that his saints shall lose nothing by their patience. There is no help for him in God] Salvation itself cannot save him; he is at that pass that there is neither hope of better for him, nor place of worse; there is no help, health, or deliverance for him at all. The Hebrew hath a letter more than…
Read John Trapp on Psalms 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) There is no help.—According to the current creed, misfortune implied wickedness, and the wicked were God-forsaken. David, too, had sent back Zadok with the Ark, which in the popular view meant sending away the power and the presence of God. Even Zadok seemed to share this feeling; and David’s words to him, “thou a seer” (2 Samuel 15:27), seem to contain something of a rebuke. Selah.—This curious word must apparently remain for ever what it has been ever since the first translation of the Bible was made—the puzzle of ordinary readers, and the despair of scholars. One certain fact about it has been reached, and this the very obscurity of the term confirms. It has no ethical significance…
Read Charles John Ellicott on Psalms 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. No help for him in God.] These were some of the reproaches of his enemies, Shimei and others: "He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly cast him off." These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, סלה selah. Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by Διαψαλμα diapsalma, "a pause in the Psalm." The Chaldee sometimes translates it by לעלמין lealmin, "for ever." The rest of the versions leave it…
Read AdamClarke on Psalms 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. Faint-hearted friends may be meant, as well as insolent enemies like Shimei, who professed to regard the king’s calamities as the divine punishment for his past crimes (2 Samuel 16:8 ff.). of my soul] The ‘soul’ in O.T. language is a man’s ‘self;’ it represents him as a living, thinking, conscious individual. help] Or, salvation, as in Psalms 3:8; where see note. Cp. ‘save me’ in Psalms 3:7. But the words ‘soul’ and ‘salvation’ are not primarily to be understood in a spiritual sense. in God] As distinguished from men. All help, divine as well as human, fails him in his need. Hence the general term God is used. But where David expresses his own confident assurance (Psalms 3:8) or pleads…
Read Cambridge on Psalms 3 →Albert Barnes1798–1870Barnes' Notes on the BibleMany there be which say of my soul - Or rather, perhaps, of his “life,” for so the word used here - נפשׁ nephesh - frequently means Leviticus 17:11; Deuteronomy 12:23; Genesis 9:4; Genesis 35:18; 1 Kings 17:21.
Read Albert Barnes on Psalms 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
Many say of me, “God will not deliver him.” Selah
Many there are who say of my soul, “There is no help for him in God.” Selah.
Many say of me, “God will not deliver him.” Selah
Many say about me, “God will not deliver him.” (Selah)
Tyndale line
Many there be which say of my soul, There is no help for him in God. Selah.
Many there are that say of my soul, There is no help for him in God. [Selah
Many there be which say of my soul, There is no help for him in God. Selah
Many there are who say of my soul, There is no help for him in God. Selah.
Many say to my soule, There is no helpe for him in God. Selah.
Strictly literal
Many say of my soul, There is no salvation for him in God. Selah.
Many are saying of my soul, 'There is no salvation for him in God.' Selah.
Many are saying of my soul, “There is no salvation for him in God.” Selah.
(3:3) Many say of my soul, There is no help for him with God. Selah.
Many say about me, “There is no help for him from God.” Selah
From the Latin
Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.
Simplified
So many are telling me, “God can't save you!” Selah.
Unnumbered are those who say of my soul, There is no help for him in God. (Selah.)
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, with a close correspondence in meaning. However, the Septuagint's phrasing and structure differ, reflecting its unique interpretive approach while retaining the core message of the psalm.
רַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹהִ֬ים סֶֽלָה׃
6 of the 8 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 Psalms 3:2
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.
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
HNcmsc — Noun common · masculine singular constructHNcmsc
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
HNcfsa — Noun common · feminine singular absoluteHNcfsa
→ See AFFLICTION
→ See GOD, PROVIDENCE OF
→ See PRAYER, ANSWERED
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
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)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.