Psalms 81:9 — Word Study
WLCלֹֽא־ יִהְיֶ֣ה בְ֭ךָ אֵ֣ל זָ֑ר וְלֹ֥א תִ֝שְׁתַּחֲוֶ֗ה לְאֵ֣ל נֵכָֽר׃
BSAto hearshâmaʻ Amawʻam to upholdʻûwd IsraelYisrâʼêl ifʼim to hearshâmaʻ
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| יִהְיֶ֣ה | it will be | Verb, Qal, imperfect third person masculine singular |
| בְ֭ךָ | among you | Preposition, suffix |
| אֵ֣ל | a god | Noun common, masculine singular absolute |
| זָ֑ר | strange | |
| וְלֹ֥א | and not | Conjunction, particle |
| תִ֝שְׁתַּחֲוֶ֗ה | you must bow down | Verb, Hithpael, imperfect second person masculine singular |
| לְאֵ֣ל | to a god of | Preposition, noun common masculine singular construct |
| נֵכָֽר׃ | foreignness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There must be no strange god among you, nor shall you bow to a foreign god. |
| KJV | There shall no strange god be in thee; neither shalt thou worship any strange god. |
| ASV | There shall no strange god be in thee; Neither shalt thou worship any foreign god. |
| YLT | There is not in thee a strange god, And thou bowest not thyself to a strange god. |
| WEB | There shall be no strange god in you, neither shall you worship any foreign god. |
| BBE | There is to be no strange god among you; you are not to give worship to any other god. |
Where they part company is in the rendering of the phrase 'strange god' — see How Translations Differ.
The sentence has a straightforward structure with one main clause followed by a subordinate clause that adds a related prohibition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַם
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 81:9
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 Warning Against Foreign Godsgenerated
Psalms 81:9 is a direct command from God to His people, warning them against the worship of foreign gods. This passage highlights the importance of fidelity to God, as He desires exclusive devotion from Israel. The surrounding verses emphasize God's desire for His people to listen and obey His commands, reinforcing the theme of loyalty and faithfulness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:3–5 | You shall have no other gods before Me. |
| 2 | 1 Corinthians 8:5–6 | For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords), |
| 3 | Deuteronomy 6:14 | Do not follow other gods, the gods of the peoples around you. |
| 4 | Deuteronomy 32:12 | The LORD alone led him, and no foreign god was with him. |
| 5 | Isaiah 43:12 | I alone decreed and saved and proclaimed— I, and not some foreign god among you. So you are My witnesses,” declares the LORD, “that I am God. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — זָ֑ר, zargenerated
The word זָ֑ר (zar) means 'strange' or 'foreign.' It can refer to something or someone that is alien or unfamiliar, often used in the context of worship to denote gods that are not recognized by Israel. This word emphasizes the idea of separation from the true God.
In this verse, it serves as a strong warning against the introduction of foreign deities into Israel's worship. The imperative nature of the command indicates that the presence of such gods is unacceptable and that worship should be directed solely to the God of Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as 'strange god' and is consistent across the translations, including the KJV and ASV.
Sentence Structuregenerated
The verse consists of two main clauses connected by 'nor' — the first clause states the prohibition against having a strange god, and the second clause prohibits bowing to a foreign god. This structure emphasizes the dual nature of the command: both the presence of foreign gods and the act of worship are addressed.
The use of the verbs 'must be' and 'shall you bow' establishes a strong imperative tone, indicating that these actions are not merely suggestions but commands from God to His people.
Septuagint Backgroundgenerated
In the Septuagint, the word for 'strange' is rendered as ἀλλότριος (allotrios), which carries the connotation of being alien or belonging to another. This choice suggests a clear distinction between the worship of the true God and that of foreign deities.
This translation choice emphasizes the exclusivity of worship that God demands from His people, aligning with the Hebrew text's intent.
In plain words — the whole versegenerated
Psalms 81:9 warns Israel not to have any strange or foreign gods among them and not to bow down to such gods. This command emphasizes the need for exclusive worship of the one true God and highlights the importance of loyalty in their relationship with Him.
Frequently Asked Questionsgenerated
A strange god refers to any deity that is not recognized as the true God of Israel, indicating a breach of loyalty and worship.
Bowing down to foreign gods is a sign of worship and submission, which is reserved solely for the God of Israel, as He demands exclusive devotion.
This verse echoes the commandments given in Exodus 20:3–5, where God commands Israel to have no other gods before Him, reinforcing the theme of exclusive worship.
The warning serves as a reminder of the importance of loyalty to God and the dangers of allowing foreign influences into our faith and worship.
Reflection Questionsgenerated
- In what ways might I allow foreign influences into my life that distract from my devotion to God?
- How can I ensure that my worship is directed solely to God and not to anything else?
- What steps can I take to strengthen my loyalty to God in my daily life?
- How does understanding the context of this verse help me apply its message today?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse in discussions about fidelity to God and the dangers of idolatry, illustrating its lasting significance.
"Israel, if you shall have heard Me, there shall not be in you any new god" [Psalms 81:9].Early Church Fathers on Psalms 81 →
Who, then, is this one cast down from his divine preeminence and removed from the limitations of creation? The matter is completely inconceivable,Early Church Fathers on Psalms 81 →
That it is none other than God the Word, who exists in the form of God the Father, the impress of his very being, who is equal in all things to the one who begot him, who has emptied himself out.Early Church Fathers on Psalms 81 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 81:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere shall no strange god be in thee,.... Or in the midst of thee, owned and worshipped as God; or in thine heart, for whatever engrosses the affection, or a man puts his trust and confidence in,
Read John Gill on Psalms 81 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere shall no strange god be in thee; neither shalt thou worship any strange god. There shall no strange god be in thee - i:e., 'let no strange god be in thee,' or among you.
Read Robert Jamieson on Psalms 81 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt renounce all false gods and worship, and worship me only.
Read Matthew Poole on Psalms 81 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 81:9 There shall no strange god be in thee; neither shalt thou worship any strange god.Ver. 9. There shall no strange god] This is the first and chief commandment, wherein all the rest are contained, saith Luther.
Read John Trapp on Psalms 81 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Open . . .—A condensed statement of God’s gracious promise (Deuteronomy 7:12-13; Deuteronomy 8:7; Deuteronomy 8:9; Deuteronomy 11:13; Deuteronomy 11:16, &c). It is said to have been a custom in Persia, that when the king wishes to do a visitor especial honour he desires him to open his mouth wide, and the king then-crams it full of sweetmeats, and sometimes even with jewels. And to this day it is a mark of politeness in Orientals to tear off the daintiest bits of meat for a guest, and either lay them before him, or put them in his mouth. (See Thomson, Land and Book, p. 127.)
Read Charles John Ellicott on Psalms 81 →
CambridgeThe Cambridge Bible for Schools and Colleges9. no strange god] Cp. Psalms 44:20; Deuteronomy 32:16. any strange god] Any alien god. Cp. Deuteronomy 32:12. Absolute frdelity to Jehovah was the fundamental principle of the Sinaitic covenant, embodied in the first ‘word’ of the Decalogue.
Read Cambridge on Psalms 81 →
Albert Barnes1798–1870Barnes' Notes on the BibleThere shall no strange god be in thee - Worshipped by thee; or recognized and regarded as a god. This was a condition of his favor and friendship. Compare Deuteronomy 32:12; Isaiah 43:12.
Read Albert Barnes on Psalms 81 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. No strange god—Thus the psalmist strikes the fundamental doctrine of their dispensation. It has the Sinaitic ring of Exo 20:1-7. This had been, before the exile, their point of departure from the religion of Moses.
Read Daniel Denison Whedon on Psalms 81 →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
There must be no strange god among you, nor shall you bow to a foreign god.
There shall be no strange god in you, neither shall you worship any foreign god.
There must be no strange god among you, nor shall you bow to a foreign god.
There must be no other god among you. You must not worship a foreign god.
Tyndale line
There shall no strange god be in thee; neither shalt thou worship any strange god.
There shall no strange god be in thee; Neither shalt thou worship any foreign god.
There shall no strange god be in thee; neither shalt thou worship any strange god.
There shall no strange god be in thee; neither shalt thou worship any strange god.
Let there bee no strange god in thee, neither worship thou any strange god.
Strictly literal
There shall no strange god be in thee, neither shalt thou worship any foreign god.
There is not in thee a strange god, And thou bowest not thyself to a strange god.
There is not in you a strange god, || And you do not bow yourself to a strange god.
(81:10) There shall not be among thee a foreign God; nor shalt thou bow thyself down to any strange God.
There must be no foreign god among you; you must not worship any foreign god.
Simplified
There must not be a strange god among you; you must never bow down to foreign gods and worship them.
There is to be no strange god among you; you are not to give worship to any other god.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with eight of the nine words matching. The Dead Sea Scrolls also contain fragments that support the Masoretic Text, although some words are partly restored or supplied by an editor. This consistency across witnesses underscores the reliability of the text.
לֹֽא־ יִהְיֶ֣ה בְ֭ךָ אֵ֣ל זָ֑ר וְלֹ֥א תִ֝שְׁתַּחֲוֶ֗ה לְאֵ֣ל נֵכָֽר׃
8 of the 9 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.
[שמע] [עמ׳י] [ואעידה] [ב׳ך] ישראל אם תשמע קול׳י
8 words of the verse are on this fragment — 1 partly restored, 4 supplied entire by an editor.
שמע [עמ׳י] [ואעידה] [ב׳ך] [ישראל]
5 words of the verse are on this fragment — 1 partly restored, 4 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 81:9
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
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
HNcmsa — 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…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
HAamsa — HAamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
HVti2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
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
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
