Genesis 31:7 — Word Study
WLCוַאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶחֱלִ֥ף אֶת־ מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא־ נְתָנ֣וֹ אֱלֹהִ֔ים לְהָרַ֖ע עִמָּדִֽי׃
BSAAnd although heʼâb has cheatedhâthal■ [deceived, cheated] and changedchâlaph■ [altered] my wagesmaskôreth [payment for work, reward] tenʻeser [a decade, numerous] timesmôneh Godʼĕlôhîym [Elohim, the supreme Ruler] has notlôʼ allowed himnâthan■ [suffered, permitted] to harm merâʻaʻ [hurt, afflict, with me, in my presence]
| Greek | English | Parsing |
|---|---|---|
| וַאֲבִיכֶן֙ | and father your | Conjunction, noun common masculine singular construct, suffix |
| הֵ֣תֶל | he has deceived | Verb, Hiphil, perfect third person masculine singular |
| בִּ֔י | me | Preposition, suffix |
| וְהֶחֱלִ֥ף | and he has changed | Verb, Hiphil, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מַשְׂכֻּרְתִּ֖י | wage[s] my | Noun common feminine singular construct, suffix |
| עֲשֶׂ֣רֶת | ten | Noun common, feminine singular construct |
| מֹנִ֑ים | times | Noun common, masculine plural absolute |
| וְלֹֽא־ | and not | Conjunction, particle |
| נְתָנ֣וֹ | he has permitted him | Verb qal perfect third person masculine singular, suffix |
| אֱלֹהִ֔ים | God | Noun common, masculine plural absolute |
| לְהָרַ֖ע | to do harm | Preposition, verb hiphil infinitive construct common |
| עִמָּדִֽי׃ | with me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And although he has cheated me and changed my wages ten times, God has not allowed him to harm me. |
| KJV | And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. |
| ASV | And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. |
| YLT | and your father hath played upon me, and hath changed my hire ten times; and God hath not suffered him to do evil with me. |
| WEB | Your father has deceived me, and changed my wages ten times, but God didn’t allow him to hurt me. |
| BBE | But your father has not kept faith with me, and ten times he has made changes in my payment; but God has kept him from doing me damage. |
Where they part company is הֶחֱלִ֥ף — see How Translations Differ.
The sentence features a main clause followed by two subordinate phrases, illustrating the complexity of Jacob's situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbתָּלַל
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 — Genesis 31:7
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 — Jacob's Discontent with Labangenerated
Genesis 31:7 reveals Jacob's grievances against Laban, highlighting the ongoing deceit he faced in his employment. Despite Laban's repeated changes to Jacob's wages, God intervened to ensure Jacob's safety and prosperity. This context underscores the tension in their relationship and God's faithfulness amidst human dishonesty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:26 | When I cut off your supply of bread, ten women will bake your bread in a single oven and dole out your bread by weight, so that you will eat but not be satisfied. |
| 2 | Numbers 14:22 | not one of the men who have seen My glory and the signs I performed in Egypt and in the wilderness—yet have tested Me and disobeyed Me these ten times— |
| 3 | Nehemiah 4:12 | At that time the Jews who lived nearby came and told us ten times over, “Wherever you turn, they will attack us.” |
| 4 | Job 19:8 | He has blocked my way so I cannot pass; He has veiled my paths with darkness. |
| 5 | Isaiah 4:1 | In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הֵ֣תֶל, He.telgenerated
The verb הֵ֣תֶל (He.tel) is in the Hiphil form, indicating a causative action. It means to deceive or cheat, often with an element of mockery. This word captures Laban's manipulative behavior towards Jacob, emphasizing the emotional weight of betrayal.
This term appears in a few other contexts in the Hebrew Bible, reinforcing the idea of dishonesty and trickery. The use of this verb here highlights the severity of Laban's actions against Jacob, setting the stage for God's protective role.
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 main verb of the sentence is הֵ֣תֶל, he has deceived, which governs the overall structure. The sentence includes a series of phrases detailing Laban's actions and God's response, creating a complex relationship between Jacob's experiences and divine intervention.
The sentence structure emphasizes the contrast between Laban's deceit and God's protection, with the clauses arranged to highlight the actions taken against Jacob and the subsequent divine oversight.
Septuagint Backgroundgenerated
In the Septuagint, הֵ֣תֶל is rendered as παρεκρούσατό, suggesting a strong emphasis on the act of deception. This choice reflects a similar understanding of Laban's actions as deceitful and manipulative.
The translation choice indicates a consistent interpretation of Laban's character across both Hebrew and Greek texts, reinforcing the theme of betrayal.
In plain words — the whole versegenerated
Genesis 31:7 shows Jacob explaining how Laban has cheated him multiple times by changing his wages. Despite this, Jacob acknowledges that God has not allowed Laban to harm him, indicating divine protection in the face of deceit.
Frequently Asked Questionsgenerated
Jacob is referring to Laban's dishonest practices, where he repeatedly changed Jacob's wages to his disadvantage, demonstrating a pattern of deceit.
Jacob acknowledges that despite Laban's deceitful actions, God has intervened to prevent Laban from causing him harm, showing divine oversight.
The number ten emphasizes the frequency of Laban's deceit, highlighting the extent of Jacob's suffering and the seriousness of Laban's actions.
Jacob's wages are central to his relationship with Laban, and their frequent changes illustrate Laban's manipulative nature and the challenges Jacob faced during his service.
Reflection Questionsgenerated
- In what ways have I experienced deceit in my own life, and how can I respond like Jacob?
- How can I recognize and appreciate God's protection in difficult situations?
- What lessons can I learn from Jacob's perseverance despite Laban's actions?
- How can I ensure that I act with integrity in my own dealings with others?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to illustrate Laban's deceit and God's protection over Jacob, emphasizing the moral lessons of integrity and divine oversight.
And your father deceived me and changed my wages ten times, and God did not allow him to harm me. If he said, 'Your wages will be the spotted flock,' then every flock was born spotted.Early Church Fathers on Genesis 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 31:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd your father hath deceived me,.... In the bargain he had made with him about his wages for keeping his cattle the six years past, after the fourteen years' servitude were ended: and changed my
Read John Gill on Genesis 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
Read Robert Jamieson on Genesis 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTen times, i.e. ofttimes, as that certain number is commonly used, as , &c.
Read Matthew Poole on Genesis 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 31:7 And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.Ver. 7. Changed my wages ten times.] And ever for the worse. The matter mended, with poor Jacob, as sour ale doth in summer. Laban, the churl, the richer he grew by him, the harder he was to him: like children with mouthfuls and handfuls, who will yet rather spoil all, then part with any. It is the love, not the lack of money, that makes men churls.
Read John Trapp on Genesis 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Ten times.—That is, a good many times.
Read Charles John Ellicott on Genesis 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Changed my wages ten times] There is a strange diversity among the ancient versions, and ancient and modern interpreters, on the meaning of these words. The Hebrew is עשרת מנים asereth monim, which Aquila translates δεκααριθμους ten numbers; Symmachus, δεκακιςαριτμω, ten times in number; the Septuagint δεκααμνων, ten lambs, with which Origen appears to agree. St. Augustine thinks that by ten lambs five years' wages is meant: that Laban had withheld from him all the party-coloured lambs which had been brought forth for five years, and because the ewes brought forth lambs twice in the year, bis gravidae pecudes, therefore the number ten is used, Jacob having been defrauded of his…
Read AdamClarke on Genesis 31 →CambridgeThe Cambridge Bible for Schools and Colleges7. changed my wages] The account given in the following passage differs from that in the preceding chapter, Genesis 30:25-31. There Jacob specified the conditions, to which Laban acceded; and then Jacob resorted to artifice, in order to improve his position. Here it is Laban that has specified the wages, and arbitrarily changed them (cf. Genesis 31:41) from time to time. But in every case, by the providence of God, not by Jacob’s cleverness, the result has worked out advantageously to Jacob. In ch. 30 we had principally, probably, the narrative of J; in this chapter, that of E is predominantly employed. ten times] A phrase used to denote frequency, as in Genesis 31:41, Numbers 14:22…
Read Cambridge on Genesis 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Ten times — Probably a round number used for an indefinite number, and equivalent to very frequently, or, as often as possible. Compare Numbers 14:22; Job 19:3.
Read Daniel Denison Whedon on Genesis 31 →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
And although he has cheated me and changed my wages ten times, God has not allowed him to harm me.
Your father has deceived me, and changed my wages ten times, but God didn’t allow him to hurt me.
And although he has cheated me and changed my wages ten times, God has not allowed him to harm me.
but your father has humiliated me and changed my wages ten times. But God has not permitted him to do me any harm.
Tyndale line
And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.
And your father hath deceived me, and changed my wages ten times: but God suffered him not to hurt me.
But your father hath deceiued me, and changed my wages tenne times: but God suffred him not to hurt me.
Strictly literal
And your father has mocked me, and has changed my wages ten times; but God suffered him not to hurt me.
and your father hath played upon me, and hath changed my hire ten times; and God hath not suffered him to do evil with me.
and your father has played on me, and has changed my hire ten times; and God has not permitted him to do evil with me.
And your father hath deceived me, and changed my wages ten times: but God suffered him not to do me evil.
Your father has deceived me and changed my wages ten times, but God has not permitted him to hurt me.
From the Latin
Yea, your father also hath overreached me, and hath changed my wages ten times: and yet God hath not suffered him to hurt me.
Simplified
But he's been cheating me—he's reduced my wages ten times! However, God hasn't let him hurt me.
But your father has not kept faith with me, and ten times he has made changes in my payment; but God has kept him from doing me damage.
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 align closely, with 12 of the 13 words matched, indicating a strong agreement in the core message. However, the Samaritan Pentateuch differs in three words, suggesting variations in the understanding of Laban's actions and God's role.
וַאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶחֱלִ֥ף אֶת־ מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא־ נְתָנ֣וֹ אֱלֹהִ֔ים לְהָרַ֖ע עִמָּדִֽי׃
12 of the 13 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.
ואביכן התל בי ויחלף את משׂכרתי עשׂרת מנים ולא נתנו יהוה להריע עמדי
3 words differ from the Masoretic Text: יחלף (pass by), יהוה (YHWH), הריע (be evil)
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 Genesis 31:7
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.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2fp
הָתַל (hathal) is a Hebrew verb primarily meaning to deceive or mock, found in the Piel form. It is closely related to תָּלַל (talal), which also means to deceive. The entries indicate that both forms share a common theme of deception, with הָתַל specifically noted in 1 Kings 18:27.
[הָתַל] vb. only Pi. deceive, mock, 1 K 18:27
ref
[תָּלַל] vb.
Hiph mock, deceive
Hoph a heart (which) is deceived
base
H2048a הָתַל only Pi. deceive, mock H2048b תָּלַל .mock, deceive
.a heart (which) is deceived
2048 hathal haw-thal'
a primitive root; to deride; by implication, to cheat:--deal
deceitfully, deceive, mock.
הָתַל (ha.tal) — to mock.
(Piel) to mock
תָּלַל (ta.lal) — to deceive.
1) (Hiph) to deceive
2) (Hoph) be deceived
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
חָלַף (chalaph) is a Hebrew verb meaning to pass on or away, with various nuances including to hasten, sprout anew, or change. It can refer to physical movement, such as passing through, as well as metaphorical changes like transgression or renewal. The word appears in poetic contexts and has different forms indicating causation or transformation.
חָלַף vb. pass on or away, pass through (mostly poet.)
Qal
pass on quickly
pass away, vanish
of grass, come on anew, i.e. sprout again
trans.
pass through, i.e. pierce
overstep, transgress
Pi. (cause to pass) change
Hiph.
change (trans.)
shew newness
base
H2498 חָלַף pass on or away, pass through (mostly poet.) .. . pass on quickly
. pass away, vanish
. of grass, come on anew, i.e. sprout again
. trans. . pass through, i.e. pierce
. overstep, transgress
. (cause to pass) change
. . change (trans.)
. shew newness
2498 chalaph khaw-laf'
a primitive root; properly, to slide by, i.e. (by
implication) to hasten away, pass on, spring up, pierce or
change:--abolish, alter, change, cut off, go on forward, grow
up, be over, pass (away, on, through), renew, sprout, strike
through.
חָלַף (cha.laph) — to pass.
1) to pass on or away, pass through, pass by, go through, grow up, change, to go on from
1a) (Qal)
1a1) to pass on quickly
1a2) to pass away (vanish)
1a3) to come on anew, sprout again (of grass)
1a4) to pass through
1a5) to overstep, transgress
1b) (Piel) to cause to pass, change
1c) (Hiph)
1c1) to change, substitute, alter, change for better, renew
1c2) to show newness (of tree)
Aramaic equivalent: cha.laph (חֲלַף "to pass" H2499)
Conj | V-Hiphil-Perf-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַשְׂכֹּ֫רֶת (maskoreth) means 'wages' or 'reward.' It is derived from the root word for 'to hire' and is used to refer to compensation for work. The entries consistently define it as a noun related to payment, without significant disagreement among lexicons.
[מַשְׂכֹּ֫רֶת] n.f. wages
base
H4909 [מַשְׂכֹּ֫רֶת] wages
4909 maskoreth mas-koh'-reth
from 7936; wages or a reward:--reward, wages.
see HEBREW for 07936
מַשְׂכֹּ֫רֶת (mas.ko.ret) — wage.
wages
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular constructHNcfsc
מֹנֶה (moneh) refers to a counted number or a portion of time. It is derived from a root meaning to weigh out, indicating a figurative sense of measuring time. The word is linked to the Aramaic equivalent מִנְיָן (minyan), which means 'number.'
[מֹנֶה] n.[m.] counted number, time
base
H4489 [מֹנֶה] counted number, time
4489 moneh mo-neh'
from 4487; properly, something weighed out, i.e.
(figuratively) a portion of time, i.e. an instance:--time.
see HEBREW for 04487
מֹנֶה (mo.neh) — time.
something weighed out, counted number, time
Aramaic equivalent: min.yan (מִנְיָן "number" H4510)
N-mp — Noun common · masculine plural absoluteHNcmpa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3ms
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…
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
The Hebrew word עִם (*im*) means 'with' and is used to indicate companionship, aid, or joint actions. It can also imply opposition in contexts of contest or combat. The entries suggest a range of meanings, including proximity, possession, and metaphorical uses, such as 'in spite of.' There are no significant disagreements among the lexicons.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
H5978 עִם with
5978 `immad im-mawd'
prol. for 5973; along with:--against, by, from, + me, +
mine, of, + that I take, unto, upon, with(-in.)
see HEBREW for 05973
עִמָּדִי (im.mad) — with me.
with
A grammatical form of im (עִם "with" H5973A)
§ 1) with
HR/Sp1bs — Preposition · suffixHR/Sp1bs