Psalms 83:1 — Word Study
WLCאֱלֹהִ֥ים אַל־ דֳּמִי־ לָ֑ךְ אַל־ תֶּחֱרַ֖שׁ וְאַל־ תִּשְׁקֹ֣ט אֵֽל׃
BSAA songshîyr A Psalmmizmôwr of AsaphʼÂçâph
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֥ים | O God | Noun common, masculine plural absolute |
| אַל־ | [let] not | Particle |
| דֳּמִי־ | silence | Noun common, masculine singular absolute |
| לָ֑ךְ | [belong] to you | Preposition, suffix |
| אַל־ | may not | Particle |
| תֶּחֱרַ֖שׁ | you be silent | Verb, Qal, jussive second person masculine singular |
| וְאַל־ | and may not | Conjunction, particle |
| תִּשְׁקֹ֣ט | you be inactive | Verb, Qal, jussive second person masculine singular |
| אֵֽל׃ | O God | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O God, be not silent; be not speechless; be not still, O God. |
| KJV | Keep not thou silence, O God: hold not thy peace, and be not still, O God. |
| ASV | O God, keep not thou silence: Hold not thy peace, and be not still, O God. |
| YLT | A Song, — A Psalm of Asaph. O God, let there be no silence to Thee, Be not silent, nor be quiet, O God. |
| WEB | God, don’t keep silent. Don’t keep silent, and don’t be still, God. |
| BBE | O God, do not keep quiet: let your lips be open and take no rest, O God. |
All translations align in their rendering of the psalmist's plea, emphasizing the need for God to act.
The verse consists of a main plea followed by two additional jussive clauses, creating a rhythm of urgency.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלְ
verbH2790
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 83:1
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 Cry for Helpgenerated
Psalm 83:1 expresses a heartfelt plea to God, urging Him not to be silent or inactive amidst the turmoil caused by enemies. The psalmist seeks divine intervention, reflecting a deep dependence on God's power and presence. This sentiment resonates throughout the psalm, as the following verses reveal the enemies' schemes against God's people, emphasizing the urgency of the psalmist's cry for help.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 28:1 | To You, O LORD, I call; be not deaf to me, O my Rock. For if You remain silent, I will be like those descending to the Pit. |
| 2 | Psalm 35:22 | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| 3 | Psalm 44:23 | Wake up, O Lord! Why are You sleeping? Arise! Do not reject us forever. |
| 4 | Psalm 50:3 | Our God approaches and will not be silent! Consuming fire precedes Him, and a tempest rages around Him. |
| 5 | Psalm 109:1–2 | O God of my praise, be not silent. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֥ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, often emphasizing His majesty and power. It is used throughout the Old Testament to denote the supreme deity, and in this context, it underscores the psalmist's appeal to the Almighty for action.
This term conveys a sense of reverence and authority, reminding the reader of God's capability to intervene in dire situations. The parsing indicates it is a masculine plural noun, reflecting both the plurality of divine beings and the singularity of the supreme God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions reflecting the urgency of the psalmist's plea.
Sentence Structuregenerated
The structure of the verse is straightforward, with three jussive verbs commanding God not to be silent, speechless, or still. The main action is directed towards God, highlighting the psalmist's urgent request for divine attention.
The repetition of the negative particle אַל (al) emphasizes the intensity of the plea, while the verbs תֶּחֱרַ֖שׁ (techerash) and תִּשְׁקֹ֣ט (tishkot) indicate the desired state of God — active and engaged rather than passive.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִ֥ים is translated as ὠιδὴ (oidē), which means 'song' or 'lament.' This choice may reflect an interpretive angle, suggesting that the psalmist's cry is not just a request but also an expression of deep emotional turmoil.
This translation choice highlights the urgency of the plea, framing it within the context of a lamentation that seeks God's immediate response.
In plain words — the whole versegenerated
Psalm 83:1 is a direct plea to God, asking Him not to be silent or inactive in the face of enemies. The psalmist expresses urgency and desperation, seeking God's intervention against those who threaten His people.
Frequently Asked Questionsgenerated
The psalmist is expressing a deep need for God's presence and action in a time of distress, indicating that silence from God would be a cause for concern.
The repetition emphasizes the urgency and intensity of the psalmist's plea, highlighting the critical nature of the situation.
This verse teaches the importance of earnest prayer and the expectation that God will respond to the cries of His people.
It sets the tone for the psalm, which continues to describe the threats against God's people and the need for divine intervention.
Reflection Questionsgenerated
- In what situations have I felt the need to cry out to God for help?
- How can I cultivate a deeper sense of urgency in my prayers?
- What does it mean for me to trust in God's response when I feel He is silent?
- How can I support others who are in distress and may need encouragement to seek God?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this psalm to emphasize God's uniqueness and the urgency of prayer in times of distress.
The people of God, then, in this Psalm says, "O God, who shall be like You?" [Psalms 83:1].Early Church Fathers on Psalms 83 →
So let them keep quiet, let them now see that the real Hercules is the God to whom the faithful say, "God, who is like you? Do not keep silent, or grow gentle,Early Church Fathers on Psalms 83 →
When Leontius perceived this, he did not think it safe to try to prevent them, for he saw that the people were exceedingly well-disposed toward these excellent men.Early Church Fathers on Psalms 83 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 83:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKeep not thou silence, O God,.... Which he is thought and said to do, when he does not answer the prayers of his people, nor plead their cause, nor rebuke their enemies; when he does not speak a good
Read John Gill on Psalms 83 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKeep not thou silence, O God: hold not thy peace, and be not still, O God.
Read Robert Jamieson on Psalms 83 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 83 THE The occasion of the Psalm is manifest from the body of it, and it seems to have been a dangerous attempt and conspiracy. of divers neighbouring nations against Israel or Judah. Probably it was that which is mentioned 2Ch 20, wherein all the people here mentioned might be engaged, though all of them be not there expressed; this being usual in the sacred historians, for the latter to record some passages which the former omitted. Or it may belong to some other history. Or it may have a more general respect unto the several enterprises and combinations of all these people against them, some at one time, and some at another. The church’ s complaint to God of her enemies’…
Read Matthew Poole on Psalms 83 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 83:1 « A Song [or] Psalm of Asaph. » Keep not thou silence, O God: hold not thy peace, and be not still, O God.Ver. 1. Keep not thou silence, O God] Ter idem dicit ad vehementiam. He saith the same thing thrice, to show his earnestness. The Hebrew is, Be not silent to thee, that is, in thine own cause, as Psalms 83:5. The Septuagint and Vulgate have it, O God, who is like unto thee?
Read John Trapp on Psalms 83 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Keep not thou silence, O God.—Literally, God, not silence to thee. (Comp. Isaiah 62:7; and see Note, Psalms 28:1.)
Read Charles John Ellicott on Psalms 83 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXXXIII The psalmist calls upon God for immediate help against a multitude of confederate enemies who had risen up against Judah, 1-5. He mentions them by name, 6-8; shows how they were to be punished, 9-17; and that this was to be done for the glory of God, 18. NOTES ON PSALM LXXXIII The title, A Song or Psalm of Asaph, contains nothing particular. Among a multitude of conjectures relative to the time and occasion of this Psalm, that which refers it to the confederacy against Jehoshaphat, king of Judah, mentioned 2 Chronicles 20:1-30, is the most likely. The following reasons make it probable: 1. The children of Ammon, that is, the Ammonites and Moabites, were the principal movers in…
Read AdamClarke on Psalms 83 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. An urgent prayer that God will come to the rescue of His people, whom their enemies are conspiring to annihilate.
Read Cambridge on Psalms 83 →Albert Barnes1798–1870Barnes' Notes on the BibleKeep not thou silence, O God - See the notes at Psalms 28:1. The prayer here is that in the existing emergency God would not seem to be indifferent to the needs and dangers of his people, and to the
Read Albert Barnes on Psalms 83 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
O God, be not silent; be not speechless; be not still, O God.
God, don’t keep silent. Don’t keep silent, and don’t be still, God.
A song. A Psalm of Asaph. O God, be not silent; be not speechless; be not still, O God.
O God, do not be silent! Do not ignore us! Do not be inactive, O God!
Tyndale line
Keep not thou silence, O God: hold not thy peace, and be not still, O God.
O God, keep not thou silence: Hold not thy peace, and be not still, O God.
O God, keep not thou silence: hold not thy peace, and be not still, O God.
A song, or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.
A song, or Psalme committed to Asaph. Keep not thou silence, O God: bee not still, and cease not, O God.
Strictly literal
O God, keep not silence; hold not thy peace, and be not still, O God:
A Song, — A Psalm of Asaph. O God, let there be no silence to Thee, Be not silent, nor be quiet, O God.
A SONG. A PSALM OF ASAPH. O God, let there be no silence to You, || Do not be silent, nor be quiet, O God.
“A song or psalm of Assaph.” (83:2) O God, take no rest for thyself: be not silent and keep not still, O God!
God, do not be silent! Do not ignore us and remain unmoved, God.
From the Latin
Unto the end, for the winepresses, a psalm for the sons of Core.
Simplified
God, please do not stay silent! You can't remain unmoved! God, you must not keep quiet!
O God, do not keep quiet: let your lips be open and take no rest, O 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 presents the verse as a direct appeal to God, while the Septuagint offers a different perspective with its translation. The Dead Sea Scrolls contain partial evidence of the psalm, confirming the existence of the text but lacking the full verse.
אֱלֹהִ֥ים אַל־ דֳּמִי־ לָ֑ךְ אַל־ תֶּחֱרַ֖שׁ וְאַל־ תִּשְׁקֹ֣ט אֵֽל׃
4 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.
שיר מזמור לאסף
3 words of the verse are on this fragment. The rest of the verse is not on it.
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 83:1
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.
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…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
דֳּמִי (dmiy) refers to concepts of cessation, quiet, pause, rest, and silence. It is derived from a root meaning to be quiet. The entries collectively emphasize a sense of peacefulness and stillness, though they do not provide specific verse references.
דֳּמִי n.[m.] cessation, quiet, pause, rest
base
H1824 דֳּמִי cessation, quiet, pause, rest
1824 dmiy dem-ee'
or domiy {dom-ee'}; from 1820; quiet:--cutting off, rest,
silence.
see HEBREW for 01820
דֳּמִי (de.mi) — quiet.
cessation, quiet, rest, silence, pause, peacefulness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HC/Tn — Conjunction · particleHC/Tn
שָׁקַט (shaqat) is a Hebrew verb meaning to be quiet or undisturbed. It encompasses a range of meanings including tranquility, inactivity, and rest, and can refer to both people and land. The Hiphil form indicates causing quietness or showing quietness. There are no significant disagreements among the lexicons regarding its meanings.
שָׁקַט vb. be quiet, undisturbed
Qal be quiet, undisturbed
of land, at peace
be quiet, inactive
Hiph.
shew quietness (inner causat.), of men
cause quietness
base
H8252 שָׁקַט be quiet, undisturbed .be quiet, undisturbed . of land, at peace
. be quiet, inactive
. . shew quietness (inner causat.), of men
. cause quietness
8252 shaqat shaw-kat'
a primitive root; to repose (usually figurative):--appease,
idleness, (at, be at, be in, give) quiet(-ness), (be at, be
in, give, have, take) rest, settle, be still.
שָׁקַט (sha.qat) — to quiet.
1) to be quiet, be tranquil, be at peace, be quiet, rest, lie still, be undisturbed
1a) (Qal)
1a1) to be quiet, be undisturbed
1a1a) to be at peace (of land)
1a2) to be quiet, be inactive
1b) (Hiphil)
1b1) to show quietness
1b1a) quietness, display of quietness (subst)
1b2) to quiet, be quiet
1b3) to cause quietness, pacify, allay
HVqj2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
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…