Jeremiah 16:20 — Word Study
WLCהֲיַעֲשֶׂה־ לּ֥וֹ אָדָ֖ם אֱלֹהִ֑ים וְהֵ֖מָּה לֹ֥א אֱלֹהִֽים׃
BSACan manʼâdâm [a human being, Adam] makeʻâsâh▸ [create, fashion] godsʼĕlôhîym [idols, false deities] Suchhêm [these, the ones he makes] are notlôʼ [certainly not, by no means] godsʼĕlôhîym [the one true God, Elohim]
| Greek | English | Parsing |
|---|---|---|
| הֲיַעֲשֶׂה־ | ¿ will he make | Particle, verb qal imperfect third person masculine singular |
| לּ֥וֹ | for himself | Preposition, suffix |
| אָדָ֖ם | anyone | Noun common, masculine singular absolute |
| אֱלֹהִ֑ים | gods | Noun common, masculine plural absolute |
| וְהֵ֖מָּה | and they | Conjunction, pronoun |
| לֹ֥א | not | Particle |
| אֱלֹהִֽים׃ | [are] God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can man make gods for himself? Such are not gods!” |
| KJV | Shall a man make gods unto himself, and they are no gods? |
| ASV | Shall a man make unto himself gods, which yet are no gods? |
| YLT | Doth man make for himself gods, And they — no gods? |
| WEB | Should a man make to himself gods which yet are no gods?” |
| BBE | Will a man make for himself gods which are no gods? |
All translations agree on the meaning of the verse, asserting that man cannot create genuine gods for himself.
The sentence consists of a main question followed by a definitive assertion about the nature of the gods made by man.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
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 — Jeremiah 16:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Futility of Idolatrygenerated
Jeremiah 16:20 presents a rhetorical question about the capability of humanity to create gods for themselves, emphasizing that such creations are not genuine deities. This verse is situated in a section where God condemns the idolatry of His people, highlighting the contrast between false idols and the true God, as seen in the preceding verses that discuss the consequences of turning away from Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 115:4–8 | Their idols are silver and gold, made by the hands of men. |
| 2 | Psalm 135:14–18 | For the LORD will vindicate His people and will have compassion on His servants. |
| 3 | Isaiah 36:19 | Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? Have they delivered Samaria from my hand? |
| 4 | Isaiah 37:19 | They have cast their gods into the fire and destroyed them, for they were not gods, but only wood and stone—the work of human hands. |
| 5 | Hosea 8:4–6 | They set up kings, but not by Me. They make princes, but without My approval. With their silver and gold they make themselves idols, to their own destruction. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that generally means 'gods' or 'God.' It is often used to refer to the supreme deity in the Old Testament, encompassing divine beings and reflecting majesty and power. In this verse, it underscores the distinction between the true God and the false gods that people create.
In this context, the plural form emphasizes the futility of the idols made by humans, which are not true gods. The usage of אֱלֹהִים here serves to highlight the contrast between the one true God and the false deities that are the product of human imagination.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, asserting that man cannot create genuine gods for himself.
Sentence Structuregenerated
The verse contains a main clause with the finite verb יַעֲשֶׂה, will he make, which governs the subject אָדָם, man, and the object אֱלֹהִים, gods. The structure is straightforward, leading to a clear rhetorical question.
The sentence is structured to emphasize the subject's action and the subsequent negation of the predicate, creating a strong contrast between the act of making gods and the assertion that they are not gods.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱלֹהִים is translated as θεούς (theous), which also means 'gods.' This choice reflects the translators' understanding of the term as referring to deities, albeit false ones in this context.
The translation choice reinforces the idea that the idols created by man do not hold divine status, aligning with the overall message of the verse.
In plain words — the whole versegenerated
Jeremiah 16:20 asks whether a person can make gods for themselves, stating that such creations are not real gods. This verse highlights the futility of idolatry and emphasizes the existence of the one true God.
Frequently Asked Questionsgenerated
Jeremiah is referring to the idols that people create, which they worship as gods, but which are not true deities.
He emphasizes this to highlight the futility and emptiness of idolatry, contrasting it with the reality of the one true God.
This verse directly addresses the issue of idolatry by questioning the validity of man-made gods and asserting that they lack any divine power.
We can learn that anything we create or worship that is not the true God is ultimately empty and without value.
Reflection Questionsgenerated
- In what ways do I see people creating 'gods' in today's world?
- How can I ensure that my worship is directed toward the one true God?
- What does this verse teach me about the nature of true divinity?
- How can I apply the message of this verse to my understanding of idolatry in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of idolatry and the futility of false gods, providing insights into its theological implications.
“If a person will make gods for himself.” Not only do people make gods for themselves from statues, but you will also find people making gods for themselves from their imaginations.Early Church Fathers on Jeremiah 16 →
To you shall the nations come from the ends of the earth and say: Truly, our fathers have possessed a lie, vanity that has not profited them.Early Church Fathers on Jeremiah 16 →
Hermes Trismegistus lamented these vain, deceptive, pernicious, sacrilegious things because he foresaw that the time was coming when they would be abolished.Early Church Fathers on Jeremiah 16 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 16:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall a man make gods unto himself,.... Can a man make his own gods? a poor, weak, mortal man? can he make gods of gold, silver, brass, wood, or stone? can he put deity into them?
Read John Gill on Jeremiah 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall a man make gods unto himself, and they are no gods? Shall a man make gods unto himself - indignant protest of Jeremiah against idols. And they are no gods - (Jeremiah 2:11; Isaiah 37:19; Galatians 4:8).
Read Robert Jamieson on Jeremiah 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is doubtful whether these be to be understood as the words of God, showing the unreasonableness of the sin of idolatry, or, as others make them, the continued speech of the Gentiles, who after their conversion should see the unreasonableness of worshipping the works of their own hands. Whoso owneth a God owneth an infinite Being, a First Cause, and Mover, and Creator of all things. Now can any be so sottishly stupid as to think that a finite being should give a being to an infinite Being; that he who is a creature should make his Creator, that he should be a cause to the First Cause? (things which are all contradictions to the common sense of men). A man is no god himself; how can he…
Read Matthew Poole on Jeremiah 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 16:20 Shall a man make gods unto himself, and they [are] no gods?Ver. 20. Should a man make gods to himself?] Nonne res haec stupore digna? Is not this a strange sottishness? The Gentiles here see it, and yet the Papists will not.
Read John Trapp on Jeremiah 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Shall a man make gods unto himself?] Can any be so silly, and so preposterously absurd? Yes, fallen man is capable of any thing that is base, mean, vile, and wicked, till influenced and converted by the grace of Christ.
Read AdamClarke on Jeremiah 16 →CambridgeThe Cambridge Bible for Schools and Colleges9–21. Du. rejects all these vv. Co. omits 9–13, suspects the genuineness of 14, 15 both here and in Jeremiah 23:7 f., and rejects 16, as well as portions of 17–21. Gi. retains of the whole series only Jeremiah 16:19, while admitting (Metrik) that 20, 21 may be genuine. Schmidt denies the genuineness of 14–21. There is thus a considerable consensus of authorities against the passage, but their arguments do not appear conclusive except as to 14, 15. See further in individual notes. According to Gi. (Metrik) metre is doubtful or non-existent, except in 7, 8, 19–21.
Read Cambridge on Jeremiah 16 →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
Can man make gods for himself? Such are not gods!”
Should a man make to himself gods which yet are no gods?”
Can man make gods for himself? Such are not gods!”
Can people make their own gods? No, what they make are not gods at all.”
Tyndale line
Shall a man make gods unto himself, and they are no gods?
Shall a man make unto himself gods, which yet are no gods?
Shall a man make unto himself gods, which yet are no gods?
Shall a man make gods to himself, and they are no gods?
Shall a man make gods vnto himselfe, and they are no gods?
Strictly literal
Shall a man make gods unto himself, and they are no-gods?
Doth man make for himself gods, And they — no gods?
Does man make gods for himself, || And they—no gods?
How? can a man make unto himself gods, which are yet no gods?
Do people make gods for themselves? But they are not gods.”
From the Latin
Shall a man make gods unto himself, and there are no gods?
Simplified
How can people make gods for themselves? These aren't gods!”
Will a man make for himself gods which are no gods?
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 on the wording of this verse, with the Septuagint providing a similar translation for most words, underscoring the consistency of the message across these ancient texts.
הֲיַעֲשֶׂה־ לּ֥וֹ אָדָ֖ם אֱלֹהִ֑ים וְהֵ֖מָּה לֹ֥א אֱלֹהִֽים׃
6 of the 7 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 Jeremiah 16:20
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Conj | Pron — Conjunction · pronounHC/Pp3mp
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)
Part — ParticleHTn
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…