Job 12:6 — Word Study
WLCיִשְׁלָ֤יוּ אֹֽהָלִ֨ים׀ לְשֹׁ֥דְדִ֗ים וּֽ֭בַטֻּחוֹת לְמַרְגִּ֣יזֵי אֵ֑ל לַאֲשֶׁ֤ר הֵבִ֖יא אֱל֣וֹהַּ בְּיָדֽוֹ׃
BSAThe tentsʼôhel [tabernacles, nomad's homes] of robbersshâdad [those who ruin and devastate] are safeshâlâh▸ [at rest, secure, prosperous] and those who provokerâgaz [tremble with, shake at] Godʼêl [Eloah, the one true God] are securebaṭṭuchôwth△ [in safety, feeling safe and sound] those who carrybôwʼ■ their godʼĕlôwahh [strength, power, el] in their handsyâd [an open hand; strength, a side or share]
| Greek | English | Parsing |
|---|---|---|
| יִשְׁלָ֤יוּ | they are at peace | Verb, Qal, imperfect third person masculine plural |
| אֹֽהָלִ֨ים׀ | [the] tents | Noun common, masculine plural absolute |
| לְשֹׁ֥דְדִ֗ים | of destroyers | Preposition, verb qal participle (active) masculine plural |
| וּֽ֭בַטֻּחוֹת | and securiti | Conjunction, noun common feminine plural absolute |
| לְמַרְגִּ֣יזֵי | [belong] to provokers of | Preposition, verb hiphil participle (active) masculine plural common |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| לַאֲשֶׁ֤ר | to [those] whom | Preposition, particle |
| הֵבִ֖יא | he has brought | Verb, Hiphil, perfect third person masculine singular |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| בְּיָדֽוֹ׃ | in hand his | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The tents of robbers are safe, and those who provoke God are secure— those who carry their god in their hands. |
| KJV | The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. |
| ASV | The tents of robbers prosper, And they that provoke God are secure; Into whose hand God bringeth abundantly. |
| YLT | At peace are the tents of spoilers, And those provoking God have confidence, He into whose hand God hath brought. |
| WEB | The tents of robbers prosper. Those who provoke God are secure, who carry their god in their hands. |
| BBE | There is wealth in the tents of those who make destruction, and those by whom God is moved to wrath are safe; even those whose god is their strength. |
The translations agree on the depiction of the tents of robbers and their security.
The sentence is structured with a main clause followed by two subordinate clauses, highlighting the contrast between the robbers' safety and the provocateurs' security.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבַּטֻּחוֹת
verbשָׁלָה
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Job 12:6
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 — Job's Reflection on the Wickedgenerated
Job 12:6 presents a stark observation about the apparent safety of the wicked. Job contrasts the tents of robbers with those who provoke God, suggesting that their security is temporary and deceptive. This verse invites reflection on the nature of justice and the ultimate fate of those who act against God, as Job continues to explore in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:24 | The earth is given into the hand of the wicked; He blindfolds its judges. If it is not He, then who is it? |
| 2 | Job 21:7–15 | Why do the wicked live on, growing old and increasing in power? |
| 3 | Psalm 17:14 | from such men, O LORD, by Your hand— from men of the world whose portion is in this life. May You fill the bellies of Your treasured ones and satisfy their sons, so they leave their abundance to their children. |
| 4 | Psalm 37:1–35 | Do not fret over those who do evil; do not envy those who do wrong. |
| 5 | Psalm 73:11–12 | The wicked say, “How can God know? Does the Most High have knowledge?” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שָׁלָה, yish.La.yugenerated
The verb שָׁלָה (shalah) means to be at rest or secure, often translated as to prosper or be happy. It conveys a sense of tranquility and ease, indicating that the robbers are in a state of peace despite their actions.
This verb is in the imperfect tense, third person masculine plural, suggesting an ongoing state of security for the robbers. The use of this term highlights the irony of their situation, as they are at peace while living in defiance of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in depicting the tents of robbers as safe and those who provoke God as secure.
Sentence Structuregenerated
The main verb יִשְׁלָ֤יוּ (yishlayu) governs the sentence, indicating that the subject, 'the tents of robbers,' is at peace. The structure emphasizes the contrast between the robbers' security and the provocation of God.
The sentence features a compound structure, with two clauses connected by 'and,' creating a parallel between the safety of the robbers and the security of those who provoke God.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew phrase for 'those who provoke God' with παροργίζουσιν (parorgizousin), which means 'to provoke' or 'to anger.' This choice emphasizes the active defiance of these individuals against God.
The Greek word highlights the intensity of their actions, suggesting a deeper understanding of their relationship with the divine.
In plain words — the whole versegenerated
Job 12:6 notes that robbers seem to have a peaceful existence, and those who challenge God feel secure. This observation raises questions about the nature of justice and the fate of the wicked, suggesting that their apparent safety may not last.
Frequently Asked Questionsgenerated
It means that those who act unjustly may appear to prosper and live without fear, even though their actions are wrong.
Job suggests that the wicked provoke God but feel secure, indicating a disconnect between their actions and the ultimate justice of God.
This phrase implies a false sense of security, as the wicked rely on their own creations or strength instead of the true God.
It reflects the struggle with understanding suffering and justice, questioning why the wicked seem to thrive while the righteous suffer.
Reflection Questionsgenerated
- In what ways do I see people around me who seem secure despite their wrongdoing?
- How can I better understand the nature of true security in my relationship with God?
- What does it mean to carry my own 'god' in my hands, and how can I avoid this trap?
- How does this verse challenge my understanding of prosperity and justice in the world?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's observations regarding the wicked and their apparent prosperity, using this verse to discuss themes of justice and morality.
Certainly the subtlety of your entire conjecture leans toward this, that is, to a reflection on the merits for prosperity and misfortune, so that you want to show that I am guilty, and you righteous,Early Church Fathers on Job 12 →
The tabernacles of robbers have plenty, and they provoke God with boldness; when He hath given all into their hand. It is easy for a man, at the time, to despise riches, when he has them, but it is hard to hold them worthless,Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe tabernacles of robbers prosper,.... Such as the Chaldeans and Sabeans, who had robbed Job of his substance, and filled their houses with the spoils of others, and lived in the greatest fulness
Read John Gill on Job 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly. The tabernacles of robbers prosper, and they that provoke God are secure.
Read Robert Jamieson on Job 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe tabernacles of robbers prosper: thy opinion, delivered , &c, is confuted by daily experience; which shows that the most wicked, and injurious, and impudent oppressors, tyrants, and robbers, are so far from meeting with those disappointments and miseries wherewith thou didst threaten them, that they commonly succeed in their cursed enterprises, and flourish in wealth and glory, and fill their houses with the goods of others which they violently took away; whereof the Chaldeans and Sabeans, ,17, are a present and pregnant evidence. They that provoke God are secure; they whose common practice it is to despise and provoke God are confident and secure, live without danger or fear. Into whose…
Read Matthew Poole on Job 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:6 The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth [abundantly].Ver. 6. The tabernacles of robbers prosper] By robbers here understand all such as sin against the second table, but especially oppressors and wrong dealers, whether by force or fraud. As by those that provoke God ( qui res Dei interturbant, so the Tigurines translate), that irritate and disquiet him, attempting to put him out of temper, are meant sinners against the first table. See the like 1 Timothy 1:13 : I was against God a blasphemer, against man a persecutor, against both injurious; but I obtained mercy, special mercy. So do not these robbers and God-provokers…
Read John Trapp on Job 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Into whose hand God bringeth abundantly.—Some understand these words, to him that bringeth his god in his hand (comp. Habakkuk 1:11; Habakkuk 1:16); but the other seems more in accordance with the usage. (Comp., e.g., Proverbs 3:27, &c.)
Read Charles John Ellicott on Job 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The tabernacles of robbers prosper.] Those who live by the plunder of their neighbours are often found in great secular prosperity; and they that provoke God by impiety and blasphemy live in a state of security and affluence. These are administrations of Providence which cannot be accounted for; yet the Judge of all the earth does right. Therefore prosperity and adversity are no evidences of a man's spiritual state, nor of the place he holds in the approbation or disapprobation of God.
Read AdamClarke on Job 12 →CambridgeThe Cambridge Bible for Schools and Colleges6. The other side of the picture, the peace of the wicked. into whose hand God bringeth abundantly] The words might also mean: they who carry (their) god in their hand, the idea being that their god is their own strong hand or the weapon in it; cf. what the prophet says of the Chaldeans, This their power is their god, Habakkuk 1:11 with Job 12:16. The commentators quote from Vergil the words of the contemptor deorum, dextra mihi deus, and Hitzig refers to Ammianus, 17. 12, who says of some Scythian tribes, mucrones pro numinibus colunt. In Job 12:5 Job said that the afflicted righteous were despised; the strict antithesis would have been that the prosperous wicked received respect; but Job…
Read Cambridge on Job 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe tabernacles of robbers prosper - The tents or dwellings of robbers are safe and secure. This is Job’s original proposition, to which he all along adheres.
Read Albert Barnes on Job 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
The tents of robbers are safe, and those who provoke God are secure— those who carry their god in their hands.
The tents of robbers prosper. Those who provoke God are secure, who carry their god in their hands.
The tents of robbers are safe, and those who provoke God are secure—those who carry their god in their hands.
But the tents of robbers are peaceful, and those who provoke God are confident – who carry their god in their hands.
Tyndale line
The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
The tents of robbers prosper, And they that provoke God are secure; Into whose hand God bringeth abundantly.
The tents of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly.
The tabernacles of robbers prosper, and they that provoke God are secure; into whose hand God bringeth abundantly .
The tabernacles of robbers doe prosper, and they are in safetie, that prouoke God, whome God hath enriched with his hand.
Strictly literal
The tents of desolators are in peace, and they that provoke God are secure; into whose hand God bringeth.
At peace are the tents of spoilers, And those provoking God have confidence, He into whose hand God hath brought.
The tents of spoilers are at peace, || And those provoking God have confidence, || Into whose hand God has brought.
Prosperous are the tents of robbers, and security is given to those that provoke God. to him who carrieth his god in his hand.
The tents of robbers prosper, and those who provoke God feel secure; their own hands are their gods.
From the Latin
The tabernacles of robbers abound, and they provoke God boldly; whereas it is he that hath given all into their hands:
Simplified
Robbers live in peace, and those who make God angry live in safety, trusting their own strength as their ‘god.’
There is wealth in the tents of those who make destruction, and those by whom God is moved to wrath are safe; even those whose god is their strength.
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 show some agreement in the overall message of Job 12:6, but the Septuagint's word order and structure differ significantly from the Hebrew text. The Masoretic Text presents a more direct expression of Job's thoughts.
יִשְׁלָ֤יוּ אֹֽהָלִ֨ים׀ לְשֹׁ֥דְדִ֗ים וּֽ֭בַטֻּחוֹת לְמַרְגִּ֣יזֵי אֵ֑ל לַאֲשֶׁ֤ר הֵבִ֖יא אֱל֣וֹהַּ בְּיָדֽוֹ׃
2 of the 10 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 Job 12:6
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.
שָׁלָה (shalah) is a Hebrew verb meaning to be tranquil or at ease, often associated with prosperity and security. It can denote being quiet or having rest. The entries indicate its use in various forms, including Qal and Niph, with a notable reference in Job 3:26. An Aramaic equivalent is also mentioned.
[שָׁלָה, שָׁלֵו] vb. be quiet, at ease
Qal
be (have) quiet
be at ease, prosper
Niph. be not negligent
Hiph. do not mislead me
base
H7951 שָׁלָה, שָׁלָה, שָׁלֵו, שָׁלַו
7951 shalah shaw-law'
or shalav (Job 3:26) {shaw-lav'}; a primitive root; to be
tranquil, i.e. secure or successful:--be happy, prosper, be
in safety.
שָׁלָה (sha.lah) — to prosper.
1) to be at rest, prosper, be quiet, be at ease
1a) (Qal)
1a1) to be or have quiet
1a2) to be at ease, prosper
Aramaic equivalent: she.lah (שְׁלֵה "safe" H7954)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
N-mp — Noun common · masculine plural absoluteHNcmpa
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHR/Vqrmpa
בַּטֻּחוֹן (battuchowth) is a feminine plural noun meaning 'security' or 'safety.' It is derived from the root word for security (H982). The term is notably used in Job 12:6, where it conveys a sense of safety.
בַּטֻּחוֹת n.f.pl. security, safety Jb 12:6.
done
H987 בַּטֻּחוֹן
987 battuchowth bat-too-khoth'
feminine plural from 982; security:--secure.
see HEBREW for 0982
בַּטֻּחוֹת (bat.tu.chot) — security.
security, safety
Conj | N-fp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
רָגַז (ragaz) is a Hebrew verb meaning to tremble or quake, often in response to strong emotions like anger or fear. It can describe both a state of agitation and the act of causing agitation in others. The entries indicate its use in various forms, including Qal, Hiphil, and Hithpael, covering a range of emotional responses.
רָגַז vb. be agitated, quiver, quake, be excited, perturbed
Qal quake
Hiph. cause to quake, disquiet, enrage
Hithp. excite oneself
base
H7264 רָגַז be agitated, quiver, quake, be excited, perturbed .quake
. cause to quake, disquiet, enrage
. excite oneself
7264 ragaz raw-gaz'
a primitive root; to quiver (with any violent emotion,
especially anger or fear):--be afraid, stand in awe,
disquiet, fall out, fret, move, provoke, quake, rage, shake,
tremble, trouble, be wroth.
רָגַז (ra.gaz) — to tremble.
1) tremble, quake, rage, quiver, be agitated, be excited, be perturbed
1a)(Qal) to quake, be disquieted, be excited, be perturbed
1b) (Hiphil) to cause to quake, disquiet, enrage, disturb
1c) (Hithpael) to excite oneself
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine plural commonHR/Vhrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HR/Tr — Preposition · particleHR/Tr
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms