1 Kings 12:22 — Word Study
WLCוַיְהִי֙ דְּבַ֣ר הָֽאֱלֹהִ֔ים אֶל־ שְׁמַעְיָ֥ה אִישׁ־ הָאֱלֹהִ֖ים לֵאמֹֽר׃
BSABut the worddâbâr [message from the Lord, divine communication] of Godʼĕlôhîym [Elohim, the one supreme God] camehâyâh▸ [was spoken, occurred] toʼêl ShemaiahShᵉmaʻyâh [heard by God, a prophet] the manʼîysh [a male person, individual] of Godʼĕlôhîym [having a special relationship with God]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִי֙ | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| דְּבַ֣ר | [the] word of | Noun common, masculine singular construct |
| הָֽאֱלֹהִ֔ים | God | Particle, noun common masculine plural absolute |
| אֶל־ | to | Preposition |
| שְׁמַעְיָ֥ה | Shemaiah | Noun proper masculine |
| אִישׁ־ | [the] man of | Noun common, masculine singular construct |
| הָאֱלֹהִ֖ים | God | Particle, noun common masculine plural absolute |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But the word of God came to Shemaiah the man of God: |
| KJV | But the word of God came unto Shemaiah the man of God, saying, |
| ASV | But the word of God came unto Shemaiah the man of God, saying, |
| YLT | And the word of God is unto Shemaiah a man of God, saying, |
| WEB | But the word of God came to Shemaiah the man of God, saying, |
| BBE | But the word of God came to Shemaiah, the man of God, saying, |
Where they part company is דְּבַ֣ר — see How Translations Differ.
The sentence has a main clause with a subject and two phrases providing additional information about the recipient and his identity.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — 1 Kings 12:22
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 Message to Shemaiahgenerated
1 Kings 12:22 describes a pivotal moment when Rehoboam, the king of Judah, faces a potential conflict with Israel. God intervenes by sending a message through Shemaiah, ensuring that the king receives divine guidance to avoid civil war. This event illustrates God's active role in guiding His people during critical times, as seen in similar instances throughout the Old Testament, such as in 2 Chronicles 11:2 and 1 Kings 13:1-4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 11:2 | But the word of the LORD came to Shemaiah the man of God: |
| 2 | 2 Chronicles 12:5–7 | Then Shemaiah the prophet came to Rehoboam and the leaders of Judah who had gathered at Jerusalem because of Shishak, and he said to them, “This is what the LORD says: ‘You have forsaken Me; therefore, I have forsaken you into the hand of Shishak.’” |
| 3 | 1 Kings 13:1–4 | Suddenly, as Jeroboam was standing beside the altar to burn incense, there came a man of God from Judah to Bethel by the word of the LORD. |
| 4 | 1 Kings 17:18–24 | “O man of God,” said the woman to Elijah, “what have you done to me? Have you come to remind me of my iniquity and cause the death of my son?” |
| 5 | Deuteronomy 33:1 | This is the blessing that Moses the man of God pronounced upon the Israelites before his death. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — דְּבַ֣ר, de.Vargenerated
The Hebrew word דְּבַר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It is used to denote communication from God, highlighting the importance of divine messages in guiding actions and decisions.
In this verse, דְּבַר serves as the subject of the sentence, indicating that a specific message from God was delivered to Shemaiah. This emphasizes the direct communication between God and His prophets, illustrating how God provides direction and instruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיְהִי֙, and it came, governs the sentence, with a noun phrase דְּבַ֣ר functioning as the subject. The structure indicates that the word of God was the focal point of the divine communication.
The prepositional phrase אֶל־ שְׁמַעְיָ֥ה identifies the recipient of the message, Shemaiah, while the additional noun phrases clarify his identity as אִישׁ־ הָאֱלֹהִ֖ים, the man of God. This structure highlights the importance of both the message and the messenger.
Septuagint Backgroundgenerated
The Septuagint translates דְּבַ֣ר as λόγος, which also means 'word' but can carry a broader connotation of reason or principle. This choice reflects a slightly different emphasis on the nature of God's communication.
The translation of וַיְהִי֙ as ἐγένετο indicates a focus on the occurrence of the event, aligning with the narrative style of the Septuagint.
In plain words — the whole versegenerated
1 Kings 12:22 tells us that God sent a message to Shemaiah, a prophet, during a time of conflict. This shows how God communicates with His chosen individuals to guide them in important decisions.
Frequently Asked Questionsgenerated
It signifies that God directly communicated a message to Shemaiah, instructing him to convey important guidance to Rehoboam regarding the conflict with Israel.
Shemaiah was a prophet known as 'heard by God,' who played a significant role in advising King Rehoboam during a critical moment in Israel's history.
The term 'man of God' indicates Shemaiah's special relationship with God, highlighting his role as a prophet and messenger of divine instruction.
We learn that God actively guides His people through chosen individuals, emphasizing the importance of listening to divine messages in our lives.
Reflection Questionsgenerated
- How can I be more attentive to the ways God communicates with me?
- In what situations have I felt guided by a message from God?
- What role do I believe prophets or spiritual leaders play in conveying God's messages today?
- How can I apply the lessons from Shemaiah's story in my own decision-making?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 12:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the word of God came unto Shemaiah the man of God,.... A prophet in those days, see 2 Chronicles 12:15 and the word that came to him, as in the Targum, is called the word of prophecy: saying; as follows.
Read John Gill on 1 Kings 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the word of God came unto Shemaiah the man of God, saying, No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe man of God, i.e. the prophet, so called, partly to distinguish him from others of that name; see ; and partly to add the more weight to his words.
Read Matthew Poole on 1 Kings 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 12:22 But the word of God came unto Shemaiah the man of God, saying,Ver. 22. But the word of God came.] God is said to have come to Balaam, to Laban, and to other profane wretches; but his "word" came only to "his holy prophets, which have been since the world began."
Read John Trapp on 1 Kings 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Shemaiah the man of God.—From the notices in 2 Chronicles 12:5-8; 2 Chronicles 12:15, it would seem that, while Ahijah belonged to Shiloh in Ephraim, and continued to dwell there, Shemaiah was rather attached to Judah, and hence, that his interference to protect the new kingdom was the more striking and unexpected. In this interposition, to which probably the very preservation of Jeroboam’s half-formed kingdom was due, there is a fresh indication of the great opportunity given to that kingdom to maintain itself, under the blessing of God and in devotion to His service. The phrase “your brethren, the children of Israel,” marks this with much emphasis.
Read Charles John Ellicott on 1 Kings 12 →CambridgeThe Cambridge Bible for Schools and Colleges22. the word of God] How Shemaiah and other prophets received their commission is not always explained. Sometimes it is said ‘the Lord sent’ (cf. 2 Samuel 12:1; 2 Samuel 12:25). The prompting by a vision in sleep is most frequently recorded, and this we may assume in other cases to have been the way in which God’s message came. Shemaiah] Beside the present notice of him, Shemaiah is also mentioned at the time when Shishak, king of Egypt, invaded Judæa and besieged Jerusalem (2 Chronicles 12:5; 2 Chronicles 12:7). He then was sent with a message of comfort to the princes of Judah. In 2 Chronicles 12:15 he is said to have written a chronicle of the reign of Rehoboam.
Read Cambridge on 1 Kings 12 →Albert Barnes1798–1870Barnes' Notes on the BibleShemaiah was the chief prophet in Judah during the reign of Rehoboam, as Ahijah was in Israel. See the marginal references.
Read Albert Barnes on 1 Kings 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Shemaiah — With this man of God we here meet for the first time, and though our knowledge of him is limited to a few scattered notices, we see in them how vast a moral power the prophets of this
Read Daniel Denison Whedon on 1 Kings 12 →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
But the word of God came to Shemaiah the man of God:
But the word of God came to Shemaiah the man of God, saying,
But the word of God came to Shemaiah the man of God:
But God told Shemaiah the prophet,
Tyndale line
But the word of God came unto Shemaiah the man of God, saying,
But the word of God came unto Shemaiah the man of God, saying,
But the word of God came unto Shemaiah the man of God, saying,
But the word of God came to Shemaiah the man of God, saying,
But the worde of God came vnto Shemaiah the man of God, saying,
Strictly literal
But the word of God came to Shemaiah the man of God, saying,
And the word of God is unto Shemaiah a man of God, saying,
And the word of God is to Shemaiah a man of God, saying,
But the word of God came unto Shema'yah the man of God, saying,
But the word of God came to Shemaiah, the man of God; it said,
From the Latin
But the word of the Lord came to Semeias the man of God, saying:
Simplified
But a message from the Lord came to Shemaiah the man of God that said,
But the word of God came to Shemaiah, the man of God, saying,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of 1 Kings 12:22, with all eight words matched. This consistency emphasizes the reliability of the text across different traditions.
וַיְהִי֙ דְּבַ֣ר הָֽאֱלֹהִ֔ים אֶל־ שְׁמַעְיָ֥ה אִישׁ־ הָאֱלֹהִ֖ים לֵאמֹֽר׃
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 1 Kings 12:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
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…
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
שְׁמַעְיָ֫ה (Shma`yah) means 'Jah has heard' and refers to a name associated with numerous individuals in the Old Testament, particularly prophets and Levites. The entries highlight its use for a prophet during King Rehoboam's reign and various descendants, including those in the time of Jeremiah and Nehemiah. Notably, it is mentioned in contexts involving both true and false prophets.
שְׁמַעְיָ֫ה(וּ) n.pr.m.
prophet, Rehob.’s time
Jer.’s time
a prophet’s father
descendant of Zerub.
in Simeon
in Reuben
Levites
companions of Ezra
of Neh.
priests
a prince
base
H8098 שְׁמַעְיָ֫ה(וּ), שְׁמַעְיָה, שְׁמַעְיָהוּ
8098 Shma`yah shem-aw-yaw'
or Shmamyahuw {shem-aw-yaw'-hoo}; from 8085 and 3050; Jah has
heard; Shemajah, the name of twenty-five
Israelites:--Shemaiah.
see HEBREW for 08085
see HEBREW for 03050
שְׁמַעְיָ֫הוּ (she.ma.yah) — Shemaiah.
A prophet living at the time of United Monarchy, first mentioned at 1Ki.12.22
§ Shemaiah = "heard by Jehovah"
1) a prophet of the Lord in the reign of king Rehoboam of Judah
2) the Nehelamite, a false prophet in the time of the prophet Jeremiah
3) father of Delaiah, one of the princes of Judah in the time of the prophet Jeremiah
4) an inhabitant of Kirjathjearim and father of Urijah, a prophet of the Lord in the time of the prophet Jeremiah
5) a Judaite, son of Shechaniah, father of Hattush, and descendant of Zerubbabel
6) a Simeonite, father of Shimri
7) a Reubenite, son of Joel and father of Gog
8) a Merarite Levite, son of Hasshub in the time of Nehemiah
9) a Levite, son of Galal and father of Obadiah
10) a Levite and head of the family of the sons of Elizaphan who were commissioned to bring the ark to Jerusalem in the time of David
N-proper — Noun proper masculineHNpm
she-ma'-ya, she-mi'-a (shema`yah (in 2Ch 11:2; 17:8; 31:15; 35:9; Jer 26:20; 29:24; 36:12, shema`yahu), "Jahveh hears"): The name is most frequently borne by priests, Levites and prophets.
(1) Codex Vaticanus Sammaias; Codex Alexandrinus Samaias (2Ch 12:5,7). A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1Ki 12:22-24 = 2Ch 11:2-4). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it…
Shemaiah
Whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24).
(2.) Neh. 3:29.
(3.) A Simeonite (1 Chr. 4:37).
(4.) A priest (Neh. 12:42).
(5.) A Levite (1 Chr. 9:16).
(6.) 1 Chr. 9:14; Neh. 11:15.
(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chr. 15:8).
(8.) A Levite (1 Chr. 24:6).
(heard by Jehovah). A prophet in the reign of Rehoboam. (1 Kings 12:22; 2 Chronicles 11:2) (B.C. 972.) He wrote a chronicle containing the events of Rehoboam’s reign. (2 Chronicles 12:5,15) The son of Shechaniah, among the descendants of Zerubbabel. (1 Chronicles 3:23; Nehemiah 3:28) A prince of the tribe of Simeon. (1 Chronicles 4:27) Son of Joel, Reubenite. (1 Chronicles 5:4) (B.C. after 1706.) Son of Hasshub, a Merarite Levite. (1 Chronicles 9:14;
1. A prophet of Israel, by whom God forbade Rehoboam to endeavor to coerce the ten tribes back to their allegiance, and called the king and his court to repent at the invasion of Shishak. He is said to have written the history of Rehoboam’s reign, 1Ki 12:22-24 2Ch 12:5-8,15.
2. A Levite, who made a registry of the twenty-four priestly classes, 1Ch 15:8,11 24:6.
3. A false prophet among the exiled Jews in Babylon, who opposed the prophet Jeremiah, and incurred divine judgments on himself and his family. For his name, Nehelamite, a dreamer, Jer 29:24-32.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc