Psalms 51:14 — Word Study
WLCהַצִּ֘ילֵ֤נִי מִדָּמִ֨ים׀ אֱֽלֹהִ֗ים אֱלֹהֵ֥י תְּשׁוּעָתִ֑י תְּרַנֵּ֥ן לְ֝שׁוֹנִ֗י צִדְקָתֶֽךָ׃
BSAto returnshûwb rejoicingsâsôwn salvationyeshaʻ [deliverance, rescue] spiritrûwach noblenâdîyb to supportçâmak
| Greek | English | Parsing |
|---|---|---|
| הַצִּ֘ילֵ֤נִי | deliver me | Verb hiphil imperative second person masculine singular, suffix |
| מִדָּמִ֨ים׀ | from blood | Preposition, noun common masculine plural absolute |
| אֱֽלֹהִ֗ים | O God | Noun common, masculine plural absolute |
| אֱלֹהֵ֥י | [the] God of | Noun common, masculine plural construct |
| תְּשׁוּעָתִ֑י | salvation my | Noun common feminine singular construct, suffix |
| תְּרַנֵּ֥ן | it will shout for joy | Verb, Piel, imperfect third person feminine singular |
| לְ֝שׁוֹנִ֗י | tongue my | Noun common both singular construct, suffix |
| צִדְקָתֶֽךָ׃ | righteousness your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness. |
| KJV | Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. |
| ASV | Deliver me from bloodguiltiness, O God, thou God of my salvation; And my tongue shall sing aloud of thy righteousness. |
| YLT | Deliver me from blood, O God, God of my salvation, My tongue singeth of Thy righteousness. |
| WEB | Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness. |
| BBE | Be my saviour from violent death, O God, the God of my salvation; and my tongue will give praise to your righteousness. |
Where they part company is מִדָּמִ֨ים — see How Translations Differ.
The main clause is a direct plea, followed by a supportive phrase that identifies God, and concludes with a commitment to worship, showcasing the structure of a heartfelt prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרוּחַ
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 51:14
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 Plea for Deliverancegenerated
Psalm 51:14 is part of a penitential psalm where David expresses deep remorse for his sins and seeks God's mercy. He acknowledges his guilt and pleads for deliverance from the consequences of his actions. This psalm reflects a desire for restoration and a commitment to worship, emphasizing the relationship between repentance and praise. The surrounding verses highlight the themes of teaching others and the importance of sincere worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 26:9 | Do not take my soul away with sinners, or my life with men of bloodshed, |
| 2 | Psalm 55:23 | But You, O God, will bring them down to the Pit of destruction; men of bloodshed and deceit will not live out half their days. But I will trust in You. |
| 3 | Genesis 9:6 | Whoever sheds the blood of man, by man his blood will be shed; for in His own image God has made mankind. |
| 4 | Genesis 42:22 | And Reuben responded, “Didn’t I tell you not to sin against the boy? But you would not listen. Now we must account for his blood!” |
| 5 | 2 Samuel 3:28 | Afterward, David heard about this and said, “I and my kingdom are forever guiltless before the LORD concerning the blood of Abner son of Ner. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — הַצִּ֘ילֵ֤נִי, ha.Tzi.Le.nigenerated
The verb הַצִּ֘ילֵ֤נִי (ha.Tzi.Le.ni) is a hiphil imperative form of the root נָצַל (natsal), meaning 'to rescue' or 'to deliver'. This form indicates a direct command or request for action, emphasizing David's urgent need for God's intervention in his life.
This verb is used frequently throughout the Hebrew Bible in contexts of rescue from danger or distress, highlighting God's role as a savior. In this verse, it sets the tone for a heartfelt plea that underlines the seriousness of David's situation and his reliance on God for salvation.
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 main verb הַצִּ֘ילֵ֤נִי governs the entire verse, with a prepositional phrase indicating the source of guilt and a second clause expressing a promise of praise. The structure emphasizes the urgency of the plea followed by the commitment to worship.
The sentence flows from the imperative request to the declaration of praise, illustrating a direct relationship between seeking deliverance and the response of worship, which is a common theme in Hebrew poetry.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הַצִּ֘ילֵ֤נִי is rendered as ἀπόδος (apodos), meaning 'give back' or 'restore'. This choice suggests an interpretation that emphasizes not just deliverance but also the restoration of David's standing before God.
The translation reflects a broader understanding of the psalmist's plea, indicating a desire not only for rescue from guilt but also for a return to a state of grace.
In plain words — the whole versegenerated
Psalm 51:14 is a heartfelt plea from David asking God to rescue him from the guilt of bloodshed. He acknowledges God as his savior and promises that his tongue will sing joyfully about God's righteousness. This verse highlights the connection between seeking forgiveness and the commitment to praise God.
Frequently Asked Questionsgenerated
David refers to the guilt associated with shedding blood, which in his case relates to his sin with Bathsheba and the death of Uriah.
David acknowledges God as the one who saves and delivers him from his sins and their consequences.
Singing about God's righteousness expresses gratitude and acknowledgment of His just and moral nature, reinforcing the relationship between worship and repentance.
This verse encapsulates the themes of seeking forgiveness and the transformative power of God's grace, which is a common thread throughout the penitential psalms.
Reflection Questionsgenerated
- What does it mean for me to seek deliverance from guilt in my own life?
- How can I express my gratitude to God for His righteousness?
- In what ways can singing or praising God help me in my spiritual journey?
- How does understanding God's role as my savior affect my relationship with Him?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting its importance in understanding God's role in salvation and deliverance.
"Deliver me from bloods, O God, God of my health" [Psalms 51:14]. The Latin translator has expressed, though by a word not Latin, yet an accuracy from the Greek.Early Church Fathers on Psalms 51 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 51:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDeliver me from blood guiltiness,.... Or "from bloods" (q); meaning not the corruption of nature; see Ezekiel 16:6; though to be rid of that, and to be free from the guilt and condemnation of it, is
Read John Gill on Psalms 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen will I teach transgressors thy ways; and sinners shall be converted unto thee.
Read Robert Jamieson on Psalms 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom blood-guiltiness, Heb. from bloods, because he had been the cause of the death, not only of Uriah, but of others of the Lord’ s people with him, . Thy righteousness; either, 1. Thy faithfulness in making good thy promises; or rather, 2. Thy clemency and goodness, as that word is frequently used.
Read Matthew Poole on Psalms 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 51:14 Deliver me from bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness.Ver. 14. Deliver me from blood guiltiness, O God] Heb. from bloods; in every drop whereof is a tongue crying for vengeance. Besides, if David’ s adultery was a sin of infirmity (he was preoccupied, as Galatians 6:1), yet his murdering of Uriah, and many others that fell together with him, was a sin of presumption; a deliberate prepensed evil, done in cold blood, and therefore lay very heavily upon his conscience. Howbeit he obtained pardon for this great sin also; so that it never troubled him on his deathbed, as some other did, though not so great, whereof he…
Read John Trapp on Psalms 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Bloodguiltiness . . .—Literally, as in the margin, bloods. So in LXX. and in Vulg., but thus hardly making it clear whether the word implies the guilt of blood already shed or anticipated violence. The latter would rather have taken the form of Psa 59:2, “from men of blood.” Probably we should read “from death,” as in Psalms 56:13.
Read Charles John Ellicott on Psalms 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Deliver me from blood-guiltiness] This is one of the expressions that gives most colour to the propriety of the title affixed to this Psalm. Here he may have in view the death of Uriah, and consider that his blood cries for vengeance against him; and nothing but the mere mercy of God can wipe this blood from his conscience. The prayer here is earnest and energetic: O God! thou God of my salvation! deliver me! The Chaldee reads, "Deliver me (מדין קטול middin ketol) from the judgment of slaughter." My tongue shall sing aloud] My tongue shall praise thy righteousness. I shall testify to all that thou hast the highest displeasure against sin, and wilt excuse it in no person; and that…
Read AdamClarke on Psalms 51 →CambridgeThe Cambridge Bible for Schools and Colleges14. Deliver me from bloodguiltiness] From the power and the punishment of my sin. Cp. Psalms 39:8; Psalms 40:12. No doubt ‘bloodguiltiness’ may include all ‘mortal sin,’ for which death was the punishment (see Ezekiel 18:13; Psalms 9:12, note); and the word is applicable enough to the nation which is repeatedly charged with the crime of murder (Isaiah 1:15; Isaiah 4:4; Jeremiah 19:4; Ezekiel 7:23; 2 Kings 24:3-4; &c.); but it is distinctly appropriate to David’s crimes of adultery and murder. Cp. 2 Samuel 12:5; 2 Samuel 12:13. thy righteousness] God’s righteousness, i.e. His faithfulness to His character and covenant, is exhibited in the pardon of the penitent not less than in the judgement…
Read Cambridge on Psalms 51 →Albert Barnes1798–1870Barnes' Notes on the BibleDeliver me from blood-guiltiness, O God - Margin, as in Hebrew, “bloods.” So it is rendered by the Septuagint and the Latin Vulgate. Luther renders it “blood-guilt.” DeWette, “from blood.” Compare Isaiah 4:4.
Read Albert Barnes on Psalms 51 →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
Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness.
Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness.
Deliver me from bloodguilt, O God, the God of my salvation, and my tongue will sing of Your righteousness.
Rescue me from the guilt of murder, O God, the God who delivers me! Then my tongue will shout for joy because of your deliverance.
Tyndale line
Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
Deliver me from bloodguiltiness, O God, thou God of my salvation; And my tongue shall sing aloud of thy righteousness.
Deliver me from bloodguiltiness, O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness.
Deliver me from blood-guiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.
Deliuer me from blood, O God, which art the God of my saluation, and my tongue shall sing ioyfully of thy righteousnes.
Strictly literal
Deliver me from blood-guiltiness, O God, thou God of my salvation: my tongue shall sing aloud of thy righteousness.
Deliver me from blood, O God, God of my salvation, My tongue singeth of Thy righteousness.
Deliver me from blood, O God, God of my salvation, || My tongue sings of Your righteousness.
(51:16) Deliver me from blood-guiltiness, O God, thou God of my salvation; [that] my tongue may sing aloud of thy righteousness.
Forgive me for shedding blood, God of my salvation, and I will shout for the joy of your righteousness.
Simplified
God, please forgive me for the blood I have shed, God of my salvation, and I will sing for joy of your goodness.
Be my saviour from violent death, O God, the God of my salvation; and my tongue will give praise to your righteousness.
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 content, with six out of eight words matching. However, the Septuagint's word order and specific phrasing differ, which may reflect interpretive choices made by the translators.
הַצִּ֘ילֵ֤נִי מִדָּמִ֨ים׀ אֱֽלֹהִ֗ים אֱלֹהֵ֥י תְּשׁוּעָתִ֑י תְּרַנֵּ֥ן לְ֝שׁוֹנִ֗י צִדְקָתֶֽךָ׃
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 51:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
HVhv2ms/Sp1bs — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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…
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)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
תְּשׁוּעָה (tshuw`ah) refers to concepts of rescue, deliverance, and salvation, both in a personal and national context. It emphasizes help and safety, often associated with divine intervention. The term is linked to victory as well, indicating a broader range of meanings related to overcoming challenges or enemies.
תְּשׁוּעָה († תְּשֻׁעָה 2 S 19:3) n.f. deliverance, salvation
base
H8668 תְּשׁוּעָה, תְּשֻׁעָה
8668 tshuw`ah tesh-oo-aw'
or tshuah {tesh-oo-aw'}; from 7768 in the sense of 3467;
rescue (literal or figurative, pers., national or spir.):--
deliverance, help, safety, salvation, victory.
see HEBREW for 07768
see HEBREW for 03467
תְּשׁוּעָה (te.shu.ah) — deliverance: salvation.
: salvation
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
Also means: te.shu.ah (תְּשׁוּעָה ": victory" H8668H)
תְּשׁוּעָה (te.shu.ah) — deliverance: victory.
: victory
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
HVpi3fs — Verb · Piel · imperfect third person feminine singularHVpi3fs
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
HNcbsc/Sp1bs — Noun common both singular construct · suffixHNcbsc/Sp1bs
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms