Hosea 12:3 — Word Study
WLCבַּבֶּ֖טֶן עָקַ֣ב אֶת־ אָחִ֑יו וּבְאוֹנ֖וֹ שָׂרָ֥ה אֶת־ אֱלֹהִֽים׃
BSAstriferîyb The LordYᵉhôvâh withʻim JudahYᵉhûwdâh to reckonpâqad uponʻal JacobYaʻăqôb wayderek deedmaʻălâl to returnshûwb
| Greek | English | Parsing |
|---|---|---|
| בַּבֶּ֖טֶן | in the womb | Preposition, noun common feminine singular absolute |
| עָקַ֣ב | he took by [the] heel | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אָחִ֑יו | brother his | Noun common masculine singular construct, suffix |
| וּבְאוֹנ֖וֹ | and in manly vigor his | Conjunction, preposition, noun common masculine singular construct |
| שָׂרָ֥ה | he struggled | Verb, Qal, perfect third person masculine singular |
| אֶת־ | with | Preposition |
| 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 | In the womb he grasped his brother’s heel, and in his vigor he wrestled with God. |
| KJV | ¶ He took his brother by the heel in the womb, and by his strength he had power with God: |
| ASV | In the womb he took his brother by the heel; and in his manhood he had power with God: |
| YLT | In the womb he took his brother by the heel, And by his strength he was a prince with God, |
| WEB | In the womb he took his brother by the heel, and in his manhood he contended with God. |
| BBE | In the body of his mother he took his brother by the foot, and in his strength he was fighting with God; |
Where they part company is עָקַ֣ב — see How Translations Differ.
The sentence presents two main actions of Jacob, emphasizing his early life and his later struggles.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 — Hosea 12:3
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 — God's Charge Against Jacobgenerated
Hosea 12:3 reflects on Jacob's life, illustrating how he grasped his brother's heel at birth and later wrestled with God. This verse serves as a reminder of Jacob's complex relationship with his brother Esau and his divine encounters, which shaped the identity of Israel. The surrounding verses highlight God's judgment on Jacob and the consequences of his actions, linking his story to the broader narrative of Israel's history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 25:26 | After this, his brother came out grasping Esau’s heel; so he was named Jacob. And Isaac was sixty years old when the twins were born. |
| 2 | Romans 9:11 | Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, |
| 3 | Genesis 32:24–28 | So Jacob was left all alone, and there a man wrestled with him until daybreak. |
| 4 | James 5:16–18 | Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man has great power to prevail. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שָׂרָ֥ה, sa.Rahgenerated
The verb שָׂרָ֥ה (*sarah*) means to strive or struggle, often implying a contest of power or authority. It is derived from a root that conveys the idea of prevailing or having influence, similar to a prince. In this context, it emphasizes Jacob's determination and his significant encounter with God.
This word is pivotal as it describes Jacob's wrestling with God, highlighting not just a physical struggle but a deeper spiritual engagement. The use of this verb underscores the theme of striving for blessings and the complexities of divine-human relationships.
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 verbs עָקַ֣ב and שָׂרָ֥ה govern the main clauses of the verse, establishing Jacob's actions in both his birth and his encounter with God. The structure highlights the contrast between his early life and his later spiritual struggles.
The sentence employs a sequence of actions: first, Jacob grasps his brother's heel, and then he wrestles with God. This progression reflects the theme of conflict and striving, central to Jacob's identity and the narrative of Israel.
Septuagint Backgroundgenerated
עָקַ֣ב is rendered as τῷ, indicating a direct connection to the heel, while שָׂרָ֥ה corresponds to ιακωβ, maintaining the focus on Jacob's struggle. This choice shows a consistent interpretation of Jacob's actions as pivotal to his character and destiny.
The Septuagint's translation reflects a broader understanding of Jacob's narrative, emphasizing his role in the divine plan and the struggles that define his life.
In plain words — the whole versegenerated
Hosea 12:3 tells us that in the womb, Jacob grasped his brother's heel, symbolizing his struggle for dominance. Later, he wrestled with God, highlighting his determination and the complexity of his relationship with the divine. This verse captures the essence of Jacob's character and foreshadows the challenges faced by Israel.
Frequently Asked Questionsgenerated
This act symbolizes Jacob's struggle for supremacy over Esau, reflecting the competitive nature of their relationship from birth, as noted in Genesis 25:26.
Jacob's wrestling signifies his determination and the complexity of his faith journey, illustrating the struggles that define his identity and the covenant relationship with God.
Jacob's life serves as a foundational narrative for Israel, emphasizing themes of struggle, divine encounters, and the complexities of human relationships with God.
Jacob's experiences teach us about perseverance in faith and the importance of engaging with God, even in times of conflict and uncertainty.
Reflection Questionsgenerated
- In what ways have I experienced struggles that shaped my faith journey, similar to Jacob?
- How can I learn from Jacob's determination in my own challenges?
- What does it mean to wrestle with God in my own life?
- How do familial relationships influence my spiritual journey, as seen in Jacob's relationship with Esau?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 12:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe took his brother by the heel in the womb,.... That is, Jacob took his brother Esau by the heel, as he came forth from his mother's womb; the history of it is in Genesis 25:25.
Read John Gill on Hosea 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe took his brother by the heel in the womb, and by his strength he had power with God: He - Jacob, contrasted with his degenerate descendants, called by his name Jacob, (Hosea 12:2 : cf.
Read Robert Jamieson on Hosea 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe, Jacob, took his brother, Esau, by the heel in the womb: the matter of fact you have ; the design of mentioning it in this place is to mind them of that goodness which God showed to them in their father Jacob, who was by a miracle foretold to be superior to Esau, that he and his should have the birth-right: this.should never be forgotten. The true worship of God they should have preserved, since in the priesthood, part of the primogeniture, it was included both as privilege and duty; justice and equity they should have maintained as a flower of the crown and kingly authority included in the birth-right, and a double portion or share in God’ s blessings was theirs too. But all these…
Read Matthew Poole on Hosea 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 12:3 He took his brother by the heel in the womb, and by his strength he had power with God:Ver. 3. He took his brother by the heel in the womb] To have hindered him if he could of the first birthright; so desirous he showed himself so soon of that desirable privilege and the promises annexed. Whence we may learn (saith one) that God taketh care even of unborn babes, that belong to him, and worketh strangely in them sometimes, as he did in the Baptist, Luke 1:44, the child leaped in the womb, by a supernatural motion; he leaped more like a suckling at the breast, as the word signifieth, than an unborn embryo. Mention had been made in the former verse of the name of Jacob; here we have…
Read John Trapp on Hosea 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3, 4) Had power.—Should be, strove. Prayers and tears were the weapons used in the memorable struggle for pardon, reconciliation, peace in the self-conquest as well as the God-conquest which was achieved. “At Bethel He (Jehovah) found him (Jacob)” not once only, but on repeated occasions (Genesis 28:11; Genesis 35:1),and in the subsequent history of the children of Israel.
Read Charles John Ellicott on Hosea 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He took his brother by the heel] See on Genesis 25:26; Genesis 32:24, &c.
Read AdamClarke on Hosea 12 →CambridgeThe Cambridge Bible for Schools and Colleges3–6. Two episodes (for a third, see Hosea 12:12) in the history of Jacob are applied to the spiritual wants of his descendants. Jacob in the very womb seemed ambitious of the blessing, and when a grown man, he wrestled with the angel for a still higher blessing than before. But, as we are led to interpret the prophet’s thought, the Israelites, instead of justifying their name, and ‘waiting upon their God’, have denied Jehovah, and sought for weak human help.—The parallel passages in Genesis are Genesis 25:26 a, Genesis 32:28 b (both ascribed to ‘the Jehovist’), though we cannot conclude with positive certainty that they were known to Hosea, for in Hosea 12:4 he introduces a detail not…
Read Cambridge on Hosea 12 →Albert Barnes1798–1870Barnes' Notes on the BibleHe took his brother by the heel in the womb - Whether or no the act of Jacob was beyond the strength, ordinarily given to infants in the womb, the meaning of the act was beyond man’s wisdom to declare.
Read Albert Barnes on Hosea 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
In the womb he grasped his brother’s heel, and in his vigor he wrestled with God.
In the womb he took his brother by the heel, and in his manhood he contended with God.
In the womb he grasped his brother’s heel, and in his vigor he wrestled with God.
In the womb he attacked his brother; in his manly vigor he struggled with God.
Tyndale line
¶ He took his brother by the heel in the womb, and by his strength he had power with God:
In the womb he took his brother by the heel; and in his manhood he had power with God:
In the womb he took his brother by the heel; and in his manhood he had power with God:
He took his brother by the heel in the womb, and by his strength he had power with God:
Hee tooke his brother by the heele in the wombe, and by his strength he had power with God,
Strictly literal
He took his brother by the heel in the womb, and in his strength he wrestled with God.
In the womb he took his brother by the heel, And by his strength he was a prince with God,
In the womb he took his brother by the heel, || And by his strength he was a prince with God,
(12:4) In the womb he took his brother by the heel, and in his strength he strove with an angel.
In the womb Jacob grasped his brother by the heel, and in his manhood he struggled with God.
From the Latin
In the womb he supplanted his brother: and by his strength he had success with an angel.
Simplified
Even in the womb he fought with his brother; when he became a man he fought with God.
In the body of his mother he took his brother by the foot, and in his strength he was fighting with 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 agree in their wording. Both texts preserve the essential elements of Jacob's story, with the Septuagint providing a word-for-word correspondence that aligns closely with the Hebrew.
בַּבֶּ֖טֶן עָקַ֣ב אֶת־ אָחִ֑יו וּבְאוֹנ֖וֹ שָׂרָ֥ה אֶת־ אֱלֹהִֽים׃
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.
[וריב] [ליהוה] [עם] [יהודה] [ולפקוד] [על] [יעקוב] [כדרכי׳ו] וכמעללי׳ו [ישיב] [ל׳ו]
nothing on the leather here — 1 partly restored, 10 supplied entire by an editor.
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 Hosea 12:3
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 בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
עָקַב (ʿāqav) is a Hebrew verb meaning to follow at the heel, with figurative senses including to assail insidiously, circumvent, and overreach. It is derived from the root meaning to seize by the heel. The entries indicate its use in various forms, including Qal and Piel, with applications in contexts of supplanting or holding back.
עָקַב vb. follow at the heel, fig. assail insidiously, circumvent, overreach (denom.)
Qal he attacked his brother at the heel
Pi. dub.; poss. attack at the heel, hence fig. hold back
base
H6117 עָקַב follow at the heel, fig. assail insidiously, circumvent, overreach (denom.)
6117 `aqab aw-kab'
a primitive root; properly, to swell out or up; used only as
denominative from 6119, to seize by the heel; figuratively, to
circumvent (as if tripping up the heels); also to restrain (as
if holding by the heel):--take by the heel, stay, supplant, X
utterly.
see HEBREW for 06119
עָקַב (a.qav) — to assail.
1) to supplant, circumvent, take by the heel, follow at the heel, assail insidiously, overreach
1a) (Qal) to supplant, overreach, attack at the heel
1b) (Piel) to hold back
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
hel (`aqebh): "The iniquity of my heels" (Ps 49:5 the King James Version) is a literal translation, and might be understood to indicate the Psalmist's "false steps," errors or sins, but that meaning is very doubtful here. the Revised Version (British and American) gives "iniquity at my heels." the Revised Version margin gives a still better sense, "When the iniquity of them that would supplant me compasseth me about, even of them that trust in .... riches"--treacherous enemies ever on the watch to trip up a man's heels (compare Ho 12:3). Of Judah it was said, "Thy heels (shall) suffer violence" (Jer 13:22) through being "made bare" (the King James Version), and thus subject to the roughness of the road as she was led captive.
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אוֹן (on) encompasses concepts of strength, vigor, and wealth. It is built from the idea of effort leading to success, indicating not just physical might but also generative power and material wealth. The term appears in contexts relating to both human strength and resources.
אוֹן n.m. vigour, wealth
manly vigor
strength
wealth
base
H202 אוֹן vigour, wealth . manly vigor
. strength
. wealth
202 'own one
probably from the same as 205 (in the sense of effort, but
successful); ability, power, (figuratively) wealth:--force,
goods, might, strength, substance.
see HEBREW for 0205
אוֹן (on) — strength.
1) vigour, generative power
2) wealth
3) physical strength (of men and behemoth)
HC/R/Ncmsc/Sp3ms — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3ms
שָׂרָה (sarah) is a Hebrew verb meaning to persist, exert oneself, or persevere. It is derived from a primitive root that conveys the idea of prevailing or having power, similar to a prince. The entries consistently emphasize themes of striving and contending.
שָׂרָה vb. persist, exert oneself, persevere
base
H8280 שָׂרָה persist, exert oneself, persevere
8280 sarah saw-raw'
a primitive root; to prevail:--have power (as a prince).
שָׂרָה (sa.rah) — to strive.
1) contend, have power, contend with, persist, exert oneself, persevere
1a) (Qal) to persevere, contend with
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…