Psalms 78:34 — Word Study
WLCאִם־ הֲרָגָ֥ם וּדְרָשׁ֑וּהוּ וְ֝שָׁ֗בוּ וְשִֽׁחֲרוּ־ אֵֽל׃
BSAWhenʼim He slew themhârag■ [killed with intent, destroyed] they would seek Himdârash [inquire after, search for] they repentedshûwb [turned back, changed their mind] and searched forshâchar [sought earnestly, looked for] Godʼêl [the one true divine being, Elohim]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| הֲרָגָ֥ם | he killed them | Verb qal perfect third person masculine singular, suffix |
| וּדְרָשׁ֑וּהוּ | and they sought him | Conjunction, verb qal perfect third person common plural, suffix |
| וְ֝שָׁ֗בוּ | and they returned | Conjunction, verb qal perfect third person common plural |
| וְשִֽׁחֲרוּ־ | and they sought earnestly | Conjunction, verb piel perfect third person common plural |
| אֵֽל׃ | God | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When He slew them, they would seek Him; they repented and searched for God. |
| KJV | When he slew them, then they sought him: and they returned and enquired early after God. |
| ASV | When he slew them, then they inquired after him; And they returned and sought God earnestly. |
| YLT | If He slew them, then they sought Him, And turned back, and sought God earnestly, |
| WEB | When he killed them, then they inquired after him. They returned and sought God earnestly. |
| BBE | When he sent death on them, then they made search for him; turning to him and looking for him with care; |
The translations agree on the actions of slaying, seeking, repenting, and searching for God.
The sentence is structured with a main clause followed by three subordinate clauses that detail the people's responses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 78:34
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 — Reflections on Israel's Historygenerated
Psalm 78:34 is part of a larger narrative that recounts the history of Israel's relationship with God. The psalmist reflects on how God's actions, particularly in judgment, prompted the people to seek Him. This verse highlights a cycle of disobedience followed by repentance and a search for God, illustrating the dynamics of divine judgment and mercy throughout Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 21:7 | Then the people came to Moses and said, “We have sinned by speaking against the LORD and against you. Intercede with the LORD so He will take the snakes away from us.” So Moses interceded for the people. |
| 2 | Judges 3:8–9 | Then the anger of the LORD burned against Israel, and He sold them into the hand of Cushan-rishathaim king of Aram-naharaim, and the Israelites served him eight years. |
| 3 | Judges 4:3 | Then the Israelites cried out to the LORD, because Jabin had nine hundred chariots of iron, and he had harshly oppressed the Israelites for twenty years. |
| 4 | Judges 10:7–10 | So the anger of the LORD burned against Israel, and He sold them into the hands of the Philistines and Ammonites, |
| 5 | Isaiah 26:6 | Feet trample it down— the feet of the oppressed, the steps of the poor. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — הֲרָגָ֥ם, ha.ra.Gamgenerated
The verb הָרַג (harag) means to kill or slay, often with intent or in a context of judgment. It conveys a sense of decisive action taken by God against those who have turned away from Him.
This form is a perfect tense, indicating a completed action, and is used here in the third person masculine singular, referring directly to God's act of judgment. The implications of this word suggest a serious consequence for the people's disobedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as "When He slew them, they would seek Him; they repented and searched for God." This is consistent across the KJV, ASV, YLT, WEB, and BBE, all conveying a similar meaning.
Sentence Structuregenerated
The verse contains a main clause introduced by the verb הֲרָגָ֥ם, He killed them, which is followed by three subordinate clauses: one describing the people's response to God's action, and two detailing their actions of repenting and seeking God.
The structure emphasizes the cause-and-effect relationship between God's judgment and the people's subsequent actions, illustrating a clear progression from judgment to repentance.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הָרַג is rendered as αὐτούς (G848), which means 'them'. This choice reflects a direct translation of the action without additional interpretation.
The Greek translation maintains the focus on the action of killing, aligning closely with the Hebrew text's intent.
In plain words — the whole versegenerated
Psalm 78:34 describes how when God killed the people, they sought Him and repented. This verse shows a pattern in Israel's history where divine judgment leads to a change of heart and a search for God.
Frequently Asked Questionsgenerated
This indicates a response to God's judgment, where the people, realizing their need for Him, turned back in repentance.
It shows a cycle of disobedience followed by judgment and the opportunity for repentance, highlighting God's mercy.
It signifies God's serious response to the people's actions, emphasizing the consequences of turning away from Him.
It teaches that in times of judgment or difficulty, turning back to God can lead to restoration and renewed relationship.
Reflection Questionsgenerated
- In what ways have I experienced God's discipline leading to a change of heart?
- How can I actively seek God in my life, especially during difficult times?
- What does it mean to me to turn back to God after straying away?
- How can I encourage others to seek God earnestly?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the people's response to God's judgment, emphasizing their fear rather than a desire for eternal life.
Nevertheless, "when he slew them they sought Him:" not for the sake of eternal life, but fearing to end the vapour too soon.Early Church Fathers on Psalms 78 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 78:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen he slew them,.... Some of them, the spies particularly; or when he threatened to slay them, or was about to do it: then they sought him; that is, those who either survived the slain, or were
Read John Gill on Psalms 78 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMarvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
Read Robert Jamieson on Psalms 78 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey sought him; they prayed to him to deliver them from their deadly dangers; which even Pharaoh frequently did. They returned, to wit, from their idols, unto the outward worship of God; or being moved with fear, they ceased for the present from their grossly wicked courses, which they might easily do without a dram of true repentance or hearty conversion to God. Inquired early after God; speedily and earnestly sought to God for ease, and safety, and comfort, as wicked men in such cases frequently do.
Read Matthew Poole on Psalms 78 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 78:34 When he slew them, then they sought him: and they returned and enquired early after God.Ver. 34. When he slew them, then they sought him] Fictis scilicet, quibusdam et fucatis pollicitationabus, with a few dissembled devotions. So many now, when deadly, sick, will be wondrous good. Nuper me amici cuiusdam languor admonuit, optimos esse nos dum infirmi sumus (Plin. Ephesians 26, 1. 7). As iron is very soft and malleable while in the fire, but soon after returneth to its former hardness; so many, while afflicted, seem very well affected, but afterwards soon show what they are. William Rufus, in a fit of sickness at Gloucester, vowed upon his recovery to see all vacancies in the…
Read John Trapp on Psalms 78 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. When he slew them] While his judgments were upon them, then they began to humble themselves, and deprecate his wrath. When they saw some fall, the rest began to tremble.
Read AdamClarke on Psalms 78 →CambridgeThe Cambridge Bible for Schools and Colleges34. When he slew them, then they would inquire after him: And return and seek God earnestly. The tenses denote the repeated alternations of punishment and repentance. Cp. Judges 2:11 ff.
Read Cambridge on Psalms 78 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen he slew them - When he came forth in his wrath and cut them down by the plague, by fiery serpents, or by their enemies. Then they sought him - Their calamities had the effect of producing temporary reformation.
Read Albert Barnes on Psalms 78 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. When he slew them, then—The “when” and “then” are emphatic words.
Read Daniel Denison Whedon on Psalms 78 →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
When He slew them, they would seek Him; they repented and searched for God.
When he killed them, then they inquired after him. They returned and sought God earnestly.
When He slew them, they would seek Him; they repented and searched for God.
When he struck them down, they sought his favor; they turned back and longed for God.
Tyndale line
When he slew them, then they sought him: and they returned and enquired early after God.
When he slew them, then they inquired after him; And they returned and sought God earnestly.
When he slew them, then they inquired after him: and they returned and sought God early.
When he slew them, then they sought him: and they returned and inquired early after God.
And when hee slewe them, they sought him and they returned, and sought God earely.
Strictly literal
When he slew them, then they sought him, and returned and sought early after God;
If He slew them, then they sought Him, And turned back, and sought God earnestly,
If He slew them, then they sought Him, || And turned back, and earnestly sought God,
When he slew them, then did they seek him, and they returned and inquired earnestly after God.
Whenever God afflicted them, they would start to seek him, and they would return and look earnestly for him.
Simplified
When he began killing them, the rest came back to God in repentance, praying to him.
When he sent death on them, then they made search for him; turning to him and looking for him with care;
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 agree on the wording of this verse, with all six words matched. The Dead Sea Scrolls provide a similar reading, although six words were supplied by an editor due to damage.
אִם־ הֲרָגָ֥ם וּדְרָשׁ֑וּהוּ וְ֝שָׁ֗בוּ וְשִֽׁחֲרוּ־ אֵֽל׃
6 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.
[אם] [הרג׳ם] [ודרשו׳הו] [ושבו] [ושחרו] [אל]
nothing on the leather here — 6 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 78:34
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3mp
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
Conj | V-Qal-3cp | Suff — Conjunction · verb qal perfect third person common plural · suffixHC/Vqp3cp/Sp3ms
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Qal-3cp — Conjunction · verb qal perfect third person common pluralHC/Vqp3cp
The Hebrew word שָׁחַר (shachar) is a verb meaning to seek or look for something diligently, particularly in the morning or early. It is derived from a primitive root that implies earnestness and searching with care. The entries indicate its use in the Qal and Piel forms, with a reference to Proverbs 11:27.
[שָׁחַר] vb. denom. look early, diligently for
Qal Pr 11:27, elsewhere
Pi. seeks him early (with) discipline
base
H7836 שָׁחַר vb. denom. look early, diligently for
7836 shachar shaw-khar'
a primitive root; properly, to dawn, i.e. (figuratively) be
(up) early at any task (with the implication of earnestness);
by extension, to search for (with painstaking):--(do
something) betimes, enquire early, rise (seek) betimes, seek
diligently) early, in the morning).
שָׁחַר (sha.char) — to seek.
1) to seek, seek early or earnestly, look early or diligently for
1a) (Qal) to look for diligently, seek
1b) (Piel) to seek, seek early
Conj | V-Piel-3cp — Conjunction · verb piel perfect third person common pluralHC/Vpp3cp
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
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…