Psalms 96:5 — Word Study
WLCכִּ֤י׀ כָּל־ אֱלֹהֵ֣י הָעַמִּ֣ים אֱלִילִ֑ים וַֽ֝יהוָ֗ה שָׁמַ֥יִם עָשָֽׂה׃
BSAForkîy [because of this reason] allkôl [everything, the entirety] the godsʼĕlôhîym [idols, false deities] of the nationsʻam [people groups, Gentiles] are idolsʼĕlîyl [truly, in reality, worthless, vain] ◂but [it is] the LORDYᵉhôvâh [in contrast, Yehovah, the one true God] who madeʻâsâh■ [created, formed] ◂the heavensshâmayim [the sky, the celestial realm]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י׀ | for | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| אֱלֹהֵ֣י | [the] gods of | Noun common, masculine plural construct |
| הָעַמִּ֣ים | the peoples | Particle, noun common masculine plural absolute |
| אֱלִילִ֑ים | [are] worthless idols | Noun common, masculine plural absolute |
| וַֽ֝יהוָ֗ה | and Yahweh | Conjunction, noun proper |
| שָׁמַ֥יִם | [the] heavens | Noun common, masculine plural absolute |
| עָשָֽׂה׃ | he made | Verb, Qal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For all the gods of the nations are idols, but it is the LORD who made the heavens. |
| KJV | For all the gods of the nations are idols: but the LORD made the heavens. |
| ASV | For all the gods of the peoples are idols; But Jehovah made the heavens. |
| YLT | For all the gods of the peoples [are] nought, And Jehovah made the heavens. |
| WEB | For all the gods of the peoples are idols, but Yahweh made the heavens. |
| BBE | For all the gods of the nations are false gods; but the Lord made the heavens. |
All translations agree on the description of the gods of the nations as idols.
The sentence has a main clause followed by a contrasting clause, highlighting the difference between the idols and the LORD.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbעָשָׂה
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 96:5
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 — The Supremacy of the LORDgenerated
Psalm 96:5 declares that all the gods of the nations are worthless idols, contrasting them with Yahweh, the creator of the heavens. This psalm emphasizes the majesty and power of the LORD, inviting all nations to recognize His glory and strength. The surrounding verses celebrate God's greatness and call for worship and reverence, highlighting His unique position as the true God over all other deities.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 115:3–8 | Our God is in heaven; He does as He pleases. |
| 2 | Psalm 135:15–18 | The idols of the nations are silver and gold, made by the hands of men. |
| 3 | Isaiah 44:8–28 | Do not tremble or fear. Have I not told you and declared it long ago? You are My witnesses! Is there any God but Me? There is no other Rock; I know not one.” |
| 4 | Isaiah 46:1–2 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
| 5 | Jeremiah 10:3–5 | For the customs of the peoples are worthless; they cut down a tree from the forest; it is shaped with a chisel by the hands of a craftsman. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אֱלִילִ֑ים, 'e.li.Limgenerated
The plural noun אֱלִיל (eliyl) refers to something that is worthless or an idol, often used to describe false gods. It emphasizes the futility of worshiping entities that lack true power or value.
In this verse, the use of אֱלִילִ֑ים underscores the psalmist's assertion that the idols of the nations do not compare to the LORD, who is the true creator and sustainer of the heavens.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the gods of the nations are described as idols, with the BSB, KJV, ASV, YLT, WEB, and BBE consistently using terms like 'idols' or 'worthless' to convey this meaning.
Sentence Structuregenerated
The finite verb עָשָֽׂה ('asah), meaning 'he made,' is central to the verse, linking the subject, the LORD, to the object, the heavens. The structure highlights the contrast between the subjects of the idols and the active role of God as creator.
The sentence begins with a causal conjunction כִּי (ki), indicating the reason for the statement about the idols, leading to a clear distinction between the false gods and Yahweh.
Septuagint Backgroundgenerated
The Septuagint uses δαιμόνια to translate אֱלִילִ֑ים, indicating a view of these idols as demonic or evil entities, which may reflect a broader interpretation of their nature and influence.
This choice suggests a more pronounced condemnation of idolatry, emphasizing the spiritual danger associated with worshiping these false gods.
In plain words — the whole versegenerated
Psalm 96:5 tells us that all the gods of the nations are worthless idols, but the LORD is the one who created the heavens. This verse highlights the contrast between false deities and the true God, emphasizing His role as the creator.
Frequently Asked Questionsgenerated
It refers to the idols and false deities worshiped by various peoples and nations, which are contrasted with the true God.
They are deemed worthless because they lack true power and cannot compare to the greatness of the LORD, who is the creator of all.
The verse affirms that the LORD is the one true God who made the heavens, highlighting His sovereignty and creative power.
It serves as a strong condemnation of idolatry, emphasizing the futility of worshiping false gods in contrast to the worship of the true Creator.
Reflection Questionsgenerated
- In what ways do I see people today worshiping 'idols' that lack true value?
- How can I better understand and appreciate the greatness of the LORD as the creator?
- What are some practical steps I can take to ensure that I am not placing value on things that are worthless?
- How does recognizing the LORD as the creator impact my daily life and decisions?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of idolatry and the supremacy of God over false deities. Their insights are presented here.
True, Scripture says, “Make no mention of the name other gods, neither let it be heard out of your mouth.” What it stipulates is that we should not call them gods.Early Church Fathers on Psalms 96 →
And it is not we alone who speak of wicked demons, but almost all who acknowledge the existence of demons. Thus, then, it is not true that all observe the law of the most High;Early Church Fathers on Psalms 96 →
But, if he is of too little importance, according to their reasoning, to be capable of the partnership of the term “Godhead” with the Father and the Son, he is not worthy of sharing any other of the terms proper to God.Early Church Fathers on Psalms 96 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 96:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor all the gods of the nations are idols,.... Or are "nothings" (o), nonentities; such as have not, and never had, any being, at least many of them, but in the fancies of men; and all of them such
Read John Gill on Psalms 96 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor all the gods of the nations are idols: but the LORD made the heavens.
Read Robert Jamieson on Psalms 96 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIdols; or, nothings, as they are called, 10:19; or, vain things, as the word signifies, and is translated by others. The sense is, Though they have usurped the name and place of the Divine Majesty, yet they have nothing of his nature or power in them.
Read Matthew Poole on Psalms 96 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 96:5 For all the gods of the nations [are] idols: but the LORD made the heavens.Ver. 5. For all the gods, &c.] Deunculi, deastri, those petty gods, those dunghill deities of the heathens, are nullities; indeed, they are devils, and those idols were their receptacles, and, as it were, their bodies, from whence in some places they gave oracles; but were silenced at Christ’ s coming in the flesh, to the great amazement of their superstitious worshippers. But the Lord made the heavens] With singular artifice, Hebrews 11:10, using πασησοφιαςμηχανη, every engine of wisdom (Clem. Alex. Paid. l. 1. c. 9).
Read John Trapp on Psalms 96 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Idols.—Literally, nothings; Heb., elîlîm, with a play on the word el, God. This plainly shows that by Gods, in Psalms 96:4, the heathen deities, and not angels, are meant. (See Note, Psalms 95:3.) The LXX. sometimes renders the Hebrew word “idols,” sometimes “vanities,” but here “demons.” Symmachus “nonexistences.” But the Lord made the heavens.—Nothings could not do that, but only Jehovah.
Read Charles John Ellicott on Psalms 96 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. All the gods of the nations are idols] אלהי elohey. All those reputed or worshipped as gods among the heathens are אלילים elilim, vanities, emptinesses, things of nought. Instead of being Elohim, they are elilim; they are not only not GOD, but they are nothing." "Jehovah made the heavens." He who is the creator is alone worthy of adoration.
Read AdamClarke on Psalms 96 →CambridgeThe Cambridge Bible for Schools and Colleges5. For all the gods of the peoples are things of nought [or, idols]; powerless, nay, non-existent. Cp. the argument of Isa 40:18 ff; Isaiah 44:9 ff. but the Lord &c.] The appeal to the works of creation as a proof of Jehovah’s power occurs frequently in Isaiah 40-66. See Isaiah 40:22; Isaiah 42:5; Isaiah 44:24.
Read Cambridge on Psalms 96 →Albert Barnes1798–1870Barnes' Notes on the BibleFor all the gods of the nations are idols - All the gods worshipped by the people of other lands are mere “idols.” None of them can claim to have a real existence as gods.
Read Albert Barnes on Psalms 96 →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
For all the gods of the nations are idols, but it is the LORD who made the heavens.
For all the gods of the peoples are idols, but Yahweh made the heavens.
For all the gods of the nations are idols, but it is the LORD who made the heavens.
For all the gods of the nations are worthless, but the Lord made the sky.
Tyndale line
For all the gods of the nations are idols: but the LORD made the heavens.
For all the gods of the peoples are idols; But Jehovah made the heavens.
For all the gods of the peoples are idols: but the LORD made the heavens.
For all the gods of the nations are idols: but the LORD made the heavens.
For all the gods of the people are idoles: but the Lord made the heauens.
Strictly literal
For all the gods of the peoples are idols; but Jehovah made the heavens.
For all the gods of the peoples [are] nought, And Jehovah made the heavens.
For all the gods of the peoples [are] nothing, || And YHWH made the heavens.
For all the gods of the nations are idols; but the Lord hath made the heavens.
For all the gods of the nations are idols, but it is Yahweh who made the heavens.
From the Latin
The mountains melted like wax, at the presence of the Lord: at the presence of the Lord of all the earth.
Simplified
For all the gods of other nations are idols; but the Lord made the heavens!
For all the gods of the nations are false gods; but the Lord made the heavens.
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 in their wording, with both texts affirming that the gods of the nations are idols and that the LORD made the heavens. The Septuagint's word-by-word correspondence indicates no significant variation from the Hebrew.
כִּ֤י׀ כָּל־ אֱלֹהֵ֣י הָעַמִּ֣ים אֱלִילִ֑ים וַֽ֝יהוָ֗ה שָׁמַ֥יִם עָשָֽׂה׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 96:5
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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)
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אֱלִיל (eliyl) refers to something that is worthless or of no value, often used to describe idols or false gods. It is derived from a root meaning 'insufficiency' or 'vanity.' The term appears in contexts that emphasize its lack of worth, including references to worthless shepherds.
אֱלִיל n.m. insufficiency, worthlessness
the shepherd of worthlessness = the worthless shepherd
concr. worthless gods, idols
base
H457 אֱלִיל insufficiency, worthlessness
457 'eliyl el-eel'
apparently from 408; good for nothing, by anal. vain or
vanity; specifically an idol:--idol, no value, thing of
nought.
see HEBREW for 0408
אֱלִיל (e.lil) — idol.
1) of nought, good for nothing, worthless
1a) of physicians, a shepherd, a divination
1b) of false gods
N-mp — Noun common · masculine plural absoluteHNcmpa
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Conjunction · noun properHC/Npt
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
N-mp — Noun common · masculine plural absoluteHNcmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms