Ecclesiastes 8:2 — Word Study
WLCאֲנִי֙ פִּי־ מֶ֣לֶךְ שְׁמ֔וֹר וְעַ֕ל דִּבְרַ֖ת שְׁבוּעַ֥ת אֱלֹהִֽים׃
BSAKeepshâmar [obey, heed, attend to] the king’smelek [royal, sovereign] commandpeh [law, decree, word] I sayʼănîy [counsel, advise] because ofʻal [in regard to, out of respect for] your oathshᵉbûwʻâh [promise, vow] before Godʼĕlôhîym [in the presence of, Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| אֲנִי֙ | I | Pronoun |
| פִּי־ | [the] mouth of | Noun common, masculine singular construct |
| מֶ֣לֶךְ | a king | Noun common, masculine singular absolute |
| שְׁמ֔וֹר | keep | Verb, Qal, imperative second person masculine singular |
| וְעַ֕ל | and on | Conjunction, preposition |
| דִּבְרַ֖ת | [the] cause of | Noun common, feminine singular construct |
| שְׁבוּעַ֥ת | [the] oath of | Noun common, feminine singular construct |
| אֱלֹהִֽים׃ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Keep the king’s command, I say, because of your oath before God. |
| KJV | I counsel thee to keep the king’s commandment, and that in regard of the oath of God. |
| ASV | I counsel thee, Keep the king’s command, and that in regard of the oath of God. |
| YLT | I pray thee, the commandment of a king keep, even for the sake of the oath of God. |
| WEB | I say, “Keep the king’s command!” because of the oath to God. |
| BBE | I say to you, Keep the king's law, from respect for the oath of God. |
Translations agree on the core meaning of the verse, particularly regarding obedience to the king's command and the significance of the oath.
The sentence has a main clause followed by a reason clause, clearly linking the action of keeping the command to the underlying obligation of the oath.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbשָׁמַר
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 — Ecclesiastes 8:2
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 — Wisdom and Authoritygenerated
Ecclesiastes 8:2 presents a practical piece of advice regarding the relationship between the individual and royal authority. The teacher emphasizes the importance of obeying the king's commands, which reflects a broader theme of wisdom in navigating societal structures. This verse follows reflections on wisdom and the ability to interpret matters, highlighting the significance of oaths made in God's presence as a moral obligation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:21 | My son, fear the LORD and the king, and do not associate with the rebellious. |
| 2 | Romans 13:1–4 | Everyone must submit himself to the governing authorities, for there is no authority except that which is from God. The authorities that exist have been appointed by God. |
| 3 | Titus 3:1 | Remind the believers to submit to rulers and authorities, to be obedient and ready for every good work, |
| 4 | 1 Peter 2:13–17 | Submit yourselves for the Lord’s sake to every human institution, whether to the king as the supreme authority, |
| 5 | 1 Kings 2:43 | So why have you not kept your oath to the LORD and the command that I gave you?” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שְׁבוּעָה, she.vu.'Atgenerated
The Hebrew word שְׁבוּעָה, transliterated as shevu'ah, refers to an oath or promise. It is derived from a root that means to swear, indicating a commitment that is both serious and binding. In this context, it underscores the weight of one's promise made before God, linking personal integrity to obedience to authority.
The use of this word in the verse implies that the speaker is not merely advising compliance but is urging respect for the sacred nature of the oath, which carries moral and spiritual implications.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb of the sentence is שְׁמ֔וֹר, keep, which governs the entire clause. The structure follows a straightforward imperative format, instructing the audience to obey the king's command.
The sentence contains a direct address to the audience, with the speaker's personal pronoun אֲנִי emphasizing the speaker's authority and personal involvement in the advice given.
Septuagint Backgroundgenerated
The Septuagint translates שְׁבוּעָה as ὅρκου, indicating a direct correspondence to the Hebrew meaning of 'oath.' This choice reflects a consistent understanding of the seriousness of the commitment made before God.
The Greek term στόμα for פֶּה highlights the connection between speech and authority, emphasizing the importance of the words spoken by the king.
In plain words — the whole versegenerated
Ecclesiastes 8:2 advises that one should keep the king's command due to the oath made before God. This reflects a principle of respecting authority and honoring commitments, which is a recurring theme in the wisdom literature of the Bible.
Frequently Asked Questionsgenerated
It means to obey the laws and decrees set forth by the king, recognizing his authority in governance.
The oath signifies a serious commitment that binds the individual to uphold their promises, particularly in relation to authority.
This verse reflects the themes of wisdom literature by emphasizing the importance of understanding and navigating authority in a respectful manner.
The king represents the highest earthly authority, and obedience to his command is seen as part of maintaining social order and integrity.
Reflection Questionsgenerated
- In what ways do I show respect for authority in my own life?
- How can I ensure that my commitments, especially those made before God, are upheld?
- What does it mean to me to obey commands from those in authority?
- How does understanding the significance of oaths influence my actions and decisions?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, emphasizing the importance of obeying the king's command as a matter of faith and duty.
"I counsel you: Obey the king's command, and that in the manner of an oath of God. Do not hasten to leave his presence, do not persist in an evil thing; for he can do whatever he pleases.Early Church Fathers on Ecclesiastes 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 8:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI [counsel thee] to keep the king's commandment,.... Or, "to observe the mouth of the king" (w); what he says, and do according to it when it is agreeably to the law of God, and according to the laws
Read John Gill on Ecclesiastes 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI counsel thee to keep the king's commandment, and that in regard of the oath of God.
Read Robert Jamieson on Ecclesiastes 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI counsel thee; which verb is necessarily understood to make the sense full and complete. See the like defects of speech, , &c. To keep the king’ s commandment; observe and obey all his commands; which is not to be understood universally, as if the king should have commanded them to deny or blaspheme God, or to worship idols, in which case every Christian man who reads and believes the Bible must needs confess that the Israelites especially were obliged to obey God rather than man, but only of such commands as are not contrary to the will of God. In regard of the oath of God; either, 1. Because of that oath which thou hast taken to keep all God’ s laws, whereof this of obedience to…
Read Matthew Poole on Ecclesiastes 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 8:2 I [counsel thee] to keep the king’ s commandment, and [that] in regard of the oath of God. Ver. 2. To keep the king’ s commandment.] Heb., Mouth - i.e., the express word of command. Go not here by guess or good intention, lest you speed as that Scotch captain did, who, not expecting orders from his superiors, took an advantage offered him of taking a fort of the enemy’ s; for which good service he was knighted in the morning, but hanged in the afternoon of the same day for acting without orders. And that in regard of the oath of God.] Thine oath of allegiance to thy prince. This Papists make nothing of. Pascenius scoffs King James for the invention of it. They can swear…
Read John Trapp on Ecclesiastes 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The unconnected “I” with which this verse begins, indicates that some word has early dropped out of the text. The italics with which our translators fill the gap no doubt give the right sense. It may be mentioned that Ecclesiastes is characterised by a superfluous use of the pronoun “I” after the verb, just as if in Latin we constantly had, instead of “dixi,” “dixi ego.” The counsels given here and Ecclesiastes 10:4 are not what we should expect from Solomon, but rather from one who had himself lived under a despotism. In regard of.—The words so translated are found again Ecclesiastes 3:18; Ecclesiastes 7:14; see also Psalms 45:5; Psalms 79:9; Psalms 110:4. The oath of God.—Unsuccessful…
Read Charles John Ellicott on Ecclesiastes 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. To keep the king's commandment] This sentence would be better translated, I keep the mouth of the king; I take good heed not to meddle with state secrets; and if I know, to hide them. Or, I am obedient to the commands of the laws; I feel myself bound by whatever the king has decreed. In regard of the oath of God.] You have sworn obedience to him; keep your oath, for the engagement was made in the presence of God. It appears that the Jewish princes and chiefs took an oath of fidelity to their kings. This appears to have been done to David, 2 Samuel 5:1-3; to Joash, 2Kg 11:17; and to Solomon, 1 Chronicles 29:24.
Read AdamClarke on Ecclesiastes 8 →CambridgeThe Cambridge Bible for Schools and Colleges2. I counsel thee to keep the king’s commandment] The words in Italics “counsel thee,” have nothing answering to them in the Hebrew, and the grammar of the sentence does not allow us to translate with the Vulgate, “I keep the king’s commandment.” The pronoun on the other hand is emphatic and it introduces a series of precepts. We have therefore to supply a verb, I, for my part, say, which is practically equivalent to the English Version. The reference to the king is not without its bearing on the political surroundings of the writer and therefore on the date of the book. It is a natural inference from it that the writer, whether living in Palestine or elsewhere, was actually under a kingly…
Read Cambridge on Ecclesiastes 8 →Albert Barnes1798–1870Barnes' Notes on the BibleOath - A reference to the oath of allegiance taken to Solomon at his accession to the throne (the margin of 1 Chronicles 29:24).
Read Albert Barnes on Ecclesiastes 8 →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
Keep the king’s command, I say, because of your oath before God.
I say, “Keep the king’s command!” because of the oath to God.
Keep the king’s command, I say, because of your oath before God.
Obey the king’s command, because you took an oath before God to be loyal to him.
Tyndale line
I counsel thee to keep the king’s commandment, and that in regard of the oath of God.
I counsel thee, Keep the king’s command, and that in regard of the oath of God.
I counsel thee, Keep the king’s command, and that in regard of the oath of God.
I counsel thee to keep the king's commandment, and that in regard of the oath of God.
I aduertise thee to take heede to ye mouth of the King, and to the worde of the othe of God.
Strictly literal
I [say], Keep the king's commandment, and [that] on account of the oath of God.
I pray thee, the commandment of a king keep, even for the sake of the oath of God.
I [counsel]: keep the command of a king, even for the sake of an oath [to] God.
I [counsel thee], Keep the king's command, and that which regardeth the oath [to him taken] by God.
I advise you to obey the king's command because of God's oath to protect him.
From the Latin
I observe the mouth of the king, and the commandments of the oath of God.
Simplified
My advice is to do what the king says, since that's what you promised God.
I say to you, Keep the king's law, from respect for the oath of God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with seven out of eight words matching. The Septuagint's word order differs, but the essential meaning remains intact.
אֲנִי֙ פִּי־ מֶ֣לֶךְ שְׁמ֔וֹר וְעַ֕ל דִּבְרַ֖ת שְׁבוּעַ֥ת אֱלֹהִֽים׃
7 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 Ecclesiastes 8:2
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דִּבְרָה (dibrah) is a feminine noun meaning cause, reason, or manner. It is derived from the root word for speech or word, indicating a connection to communication or explanation. The entries consistently highlight its use in contexts related to reasoning or justification, though no specific verses are cited.
[דִּבְרָה] n.f. cause, reason, manner
base
H1700 [דִּבְרָה] cause, reason, manner
1700 dibrah dib-raw'
feminine of 1697; a reason, suit or style:--cause, end,
estate, order, regard.
see HEBREW for 01697
דִּבְרָה (div.rah) — cause.
cause, manner, reason
Aramaic equivalent: div.rah (דִּבְרָה "cause" H1701)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
שְׁבוּעָה (shbuw`ah) refers to an oath or a curse, derived from the root meaning to swear. It encompasses the concept of something sworn, including the attesting of innocence and specifically an oath of Jehovah. The entries consistently highlight its dual meaning without significant disagreement.
שְׁבוּעָה, שְׁבֻעָה n.f. oath, curse
base
H7621 שְׁבוּעָה, שְׁבֻעָה oath, curse
7621 shbuw`ah sheb-oo-aw'
feminine passive participle of 7650; properly, something
sworn, i.e. an oath:--curse, oath, X sworn.
see HEBREW for 07650
שְׁבוּעָה (she.vu.ah) — oath.
1) oath, curse
1a) oath
1a1) attesting of innocence
1a2) curse
1b) oath (of Jehovah)
N-fs — Noun common · feminine singular constructHNcfsc
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)
N-mp — 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…