Job 13:8 — Word Study
WLCהֲפָנָ֥יו תִּשָּׂא֑וּן אִם־ לָאֵ֥ל תְּרִיבֽוּן׃
BSAWould you show Him partialitypânîym [favoritism, or special treatment] orʼim arguerîyb▸ [contend, strive, or plead] in His defenseʼêl [God's, the Almighty's, on His behalf, for His cause]
| Greek | English | Parsing |
|---|---|---|
| הֲפָנָ֥יו | ¿ face his | Particle, noun common masculine plural construct, suffix |
| תִּשָּׂא֑וּן | will you lift up ! | Verb qal imperfect second person masculine plural, suffix |
| אִם־ | or? | Particle |
| לָאֵ֥ל | for God | Preposition, noun common masculine singular absolute |
| תְּרִיבֽוּן׃ | will you argue a case ! | Verb qal imperfect second person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Would you show Him partiality or argue in His defense? |
| KJV | Will ye accept his person? will ye contend for God? |
| ASV | Will ye show partiality to him? Will ye contend for God? |
| YLT | His face do ye accept, if for God ye strive? |
| WEB | Will you show partiality to him? Will you contend for God? |
| BBE | Will you have respect for God's person in this cause, and put yourselves forward as his supporters? |
Where they part company is תְּרִיבֽוּן — see How Translations Differ.
The sentence presents a main question followed by a secondary inquiry, emphasizing the dual nature of Job's challenge to his friends.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Job 13:8
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 Defense Against His Friendsgenerated
Job 13:8 is part of Job's response to his friends, who have been accusing him of wrongdoing. He challenges them to consider whether they are being fair in their judgments of him and whether they truly understand God's ways. This section emphasizes the difficulty of comprehending divine justice and the human tendency to misjudge others based on their circumstances.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 32:21 | I will be partial to no one, nor will I flatter any man. |
| 2 | Job 34:19 | who is not partial to princes and does not favor rich over poor? For they are all the work of His hands. |
| 3 | Exodus 23:2–3 | You shall not follow the crowd in wrongdoing. When you testify in a lawsuit, do not pervert justice by siding with the crowd. |
| 4 | Proverbs 24:23 | These also are sayings of the wise: To show partiality in judgment is not good. |
| 5 | Malachi 2:9 | “So I in turn have made you despised and humiliated before all the people, because you have not kept My ways, but have shown partiality in matters of the law.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תְּרִיבֽוּן, te.ri.Vungenerated
The verb תְּרִיבֽוּן (*te.ri.Vun*) is a second person masculine plural form of the root רִיב (*riyb*), meaning 'to contend' or 'to argue.' This word conveys the idea of engaging in a dispute or debate, often in a legal context. The parsing indicates that Job is directly addressing multiple people, challenging them to consider their actions.
This word encompasses a range of meanings from quarreling to defending one's position. In this verse, it highlights Job's frustration with his friends' attempts to speak on God's behalf, suggesting that they might be misrepresenting God's character by their judgments.
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 structure of the verse is straightforward, with a main clause followed by two parallel questions. The finite verb תִּשָּׂא֑וּן (*ti.sa.'Un*) governs the first part, asking whether they will show favoritism, while the second part, beginning with אִם־ (*'im-*), introduces an alternative scenario regarding arguing in God's defense.
This construction places emphasis on the actions of Job's friends, questioning their integrity and impartiality in their judgments.
Septuagint Backgroundgenerated
The Septuagint renders the Hebrew word תְּרִיבֽוּן as δὲ (*de*), which serves as a conjunction. This choice indicates a shift in focus rather than a direct translation, suggesting a broader interpretation of the argument being made.
The lack of direct correspondence for some Hebrew words in the Septuagint reflects the translators' interpretative choices, emphasizing the complexity of the original text.
In plain words — the whole versegenerated
Job 13:8 asks whether his friends would show favoritism or argue on God's behalf. Job is challenging them to consider their fairness and the implications of their judgments about him.
Frequently Asked Questionsgenerated
Job is questioning whether his friends are treating him unfairly by favoring their own opinions over the truth of his situation.
Job is challenging his friends to reflect on whether they are truly representing God's character in their judgments against him.
Job's questions highlight the complexity of divine justice and the danger of misrepresenting God through biased judgments.
This verse reflects the ongoing struggle between human understanding and divine justice, a central theme throughout the book of Job.
Reflection Questionsgenerated
- In what ways might I be tempted to show favoritism in my judgments of others?
- How can I ensure that I represent God's character accurately in my discussions about Him?
- What are some examples of situations where I have seen unfair judgments made?
- How does understanding God's justice influence the way I interact with others who are suffering?
The early church on this verse — how the Fathers read it
Early commentators like John Chrysostom and Gregory the Dialogist reflect on Job's challenge to his friends, emphasizing the importance of impartiality in judgment.
“If he follows your traces,” Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged.Early Church Fathers on Job 13 →
Will ye take His person? will ye strive to judge for God? For when foolish men behold the doings of the wise, they all seem to them to be worthy of blame;Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill ye accept his person?.... Accepting persons ought not to be done in judgment by earthly judges; which is done when they give a cause to one through favour and affection to his person, because
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill ye accept his person? will ye contend for God? Accept his person - God's; i:e., be partial for Him, as when a judge favours one party in a trial, because of personal considerations.
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill ye accept his person? not judging according to the right of the cause, but the quality of the person, as corrupt judges do. Will ye contend, i.e. wrangle and quarrel with me, and cavil at my speeches, and pervert my meaning? For God, i.e. that you may gratify him, or defend his rights.
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:8 Will ye accept his person? will ye contend for God?Ver. 8. Will ye accept his person?] While you think to gratify him, and to ingratiate with him by oppressing me? Can you find no other way of justifying God’ s proceedings than by condemning me for wicked, because by him so afflicted? The truth is, these friends of Job, out of a perverse zeal of advancing God’ s righteousness, unrighteously suspected poor Job of wickedness, and so rejected his person to accept God’ s. See the like done Isaiah 66:5 Jeremiah 50:7 John 16:2. O sancta simplicitas! said John Huss, when, at the stake, he observed a plain country fellow busier than the rest in fetching faggots to burn the heretics. Will…
Read John Trapp on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Will ye accept his person?] Do you think to act by him as you would by a mortal; and, by telling lies in his favour, attempt to conciliate his esteem?
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges8. The same charge put more explicitly. To accept the person of one is to be partial on his side, cf. Job 13:10. contend for God] i. e. will ye play the advocate for God? The charge made against his friends by Job is that they had no knowledge of his guilt, and merely took part for God against him out of servility to God. This servility was nothing but a superficial religiousness, allied to superstition, which did not form its conception of God from the broad facts of the universe.
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleWill ye accept his person? - That is, will you be partial to him?
Read Albert Barnes on Job 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Accept his person — Literally, face: that is, be partial for God. They gave a distorted view of the divine administration.
Read Daniel Denison Whedon on Job 13 →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
Would you show Him partiality or argue in His defense?
Will you show partiality to him? Will you contend for God?
Would you show Him partiality or argue in His defense?
Will you show him partiality? Will you argue the case for God?
Tyndale line
Will ye accept his person? will ye contend for God?
Will ye show partiality to him? Will ye contend for God?
Will ye respect his person? will ye contend for God?
Will ye accept his person? will ye contend for God?
Will ye accept his person? or will ye contende for God?
Strictly literal
Will ye accept his person? will ye contend for God?
His face do ye accept, if for God ye strive?
Do you accept His face, if you strive for God?
Will ye show him undue favor, when ye contend for God?
Will you show him partiality? Will you argue the case for God?
From the Latin
Do you accept his person, and do you endeavour to judge for God?
Simplified
Or are you wanting to show God favoritism? Are you going to argue God's case for him?
Will you have respect for God's person in this cause, and put yourselves forward as his supporters?
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 reads הֲפָנָ֥יו תִּשָּׂא֑וּן אִם־ לָאֵ֥ל תְּרִיבֽוּן׃, while the Septuagint matches only 2 of the 5 words. This indicates that the Septuagint translators may have interpreted the Hebrew text differently, leading to variations in wording.
הֲפָנָ֥יו תִּשָּׂא֑וּן אִם־ לָאֵ֥ל תְּרִיבֽוּן׃
2 of the 5 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 13:8
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 פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Part | N-cp | Suff — Particle · noun common masculine plural construct · suffixHTi/Ncmpc/Sp3ms
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqi2mp/Sn — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-2mp | Suff — Verb qal imperfect second person masculine plural · suffixHVqi2mp/Sn
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."