Job 19:26 — Word Study
WLCוְאַחַ֣ר ע֭וֹרִֽי נִקְּפוּ־ זֹ֑את וּ֝מִבְּשָׂרִ֗י אֶֽחֱזֶ֥ה אֱלֽוֹהַּ׃
BSAEven afterʼachar my skinʻôwr [has been destroyed by worms, is eaten away] has been destroyednâqaph■ yet in my fleshbâsâr [my body, my mortal being] I will seechâzâh▸ Godʼĕlôwahh [Eloah, the one true deity, my Creator]
| Greek | English | Parsing |
|---|---|---|
| וְאַחַ֣ר | and after | Conjunction |
| ע֭וֹרִֽי | skin my | Noun common masculine singular construct, suffix |
| נִקְּפוּ־ | people have struck off | Verb, Piel, perfect third person common plural |
| זֹ֑את | this | Particle |
| וּ֝מִבְּשָׂרִ֗י | and from flesh my | Conjunction, preposition, noun common masculine singular construct |
| אֶֽחֱזֶ֥ה | I will see | Verb, Qal, imperfect first person common singular |
| אֱלֽוֹהַּ׃ | God | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even after my skin has been destroyed, yet in my flesh I will see God. |
| KJV | And though after my skin worms destroy this body, yet in my flesh shall I see God: |
| ASV | And after my skin, even this body, is destroyed, Then without my flesh shall I see God; |
| YLT | And after my skin hath compassed this [body], Then from my flesh I see God: |
| WEB | After my skin is destroyed, then I will see God in my flesh, |
| BBE | And ... without my flesh I will see God; |
All translations agree on the rendering of key terms in this verse.
The sentence structure emphasizes Job's condition followed by his hopeful declaration, highlighting the contrast between physical destruction and spiritual assurance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָקַף
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 19:26
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 Affirmation of Faithgenerated
Job 19:26 is a profound statement of faith from Job amidst his suffering. He acknowledges the destruction of his skin but expresses hope that he will see God in his flesh. This verse comes as part of Job's response to his friends, where he asserts his belief in a living Redeemer who will ultimately vindicate him, as seen in the surrounding verses of Job 19:25 and Job 19:27.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 17:15 | As for me, I will behold Your face in righteousness; when I awake, I will be satisfied in Your presence. |
| 2 | Psalm 16:9–11 | Therefore my heart is glad and my tongue rejoices; my body also will dwell securely. |
| 3 | Matthew 5:8 | Blessed are the pure in heart, for they will see God. |
| 4 | 1 Corinthians 13:12 | Now we see but a dim reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. |
| 5 | 1 Corinthians 15:53 | For the perishable must be clothed with the imperishable, and the mortal with immortality. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֱלֽוֹהַּ, 'e.Lo.ahgenerated
The word אֱלֽוֹהַּ (*'elowahh*) refers to God, emphasizing the concept of the one true deity. It is a common noun used to denote divine beings, derived from a root meaning 'to be strong.' In this context, it signifies Job's recognition of God's sovereignty and power, even in his dire circumstances.
Job's use of this term underscores his deep faith and relationship with God, indicating that despite his suffering, he still anticipates a personal encounter with the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נִקְּפוּ (*ni.ke.fu-*) governs the main clause, indicating an action that has taken place. The structure of the verse presents a sequence of thoughts, where Job acknowledges his physical state and contrasts it with his spiritual hope.
The sentence is structured with a main clause followed by a series of phrases that elaborate on Job's condition and his faith in seeing God, emphasizing the depth of his conviction.
Septuagint Backgroundgenerated
In the Septuagint, the word אֱלֽוֹהַּ is rendered as theos, which is a common Greek term for God. This choice reflects a direct equivalence in meaning, maintaining the focus on the divine nature of God in Job's declaration.
The translation captures the essence of Job's faith in God, aligning with the Hebrew text while adapting to the Greek linguistic context.
In plain words — the whole versegenerated
Job 19:26 expresses Job's belief that even after his skin has been destroyed, he will still see God in his flesh. This statement highlights his unwavering faith in a Redeemer who will stand on the earth, despite his current suffering.
Frequently Asked Questionsgenerated
Job is expressing his hope in resurrection, believing that he will have a physical encounter with God after death.
It reflects Job's deep faith and assurance in God's justice and redemption, even in the midst of his suffering.
Job's declaration is one of the earliest expressions of hope in resurrection, indicating that he believed in life after death.
Job's faith teaches us about holding on to hope and trust in God, even when circumstances are dire.
Reflection Questionsgenerated
- How does Job's faith in seeing God encourage you in your own struggles?
- In what ways can you express your hope in God during difficult times?
- What does it mean to you to believe in a Redeemer who stands for you?
- How can Job's example influence your understanding of faith and suffering?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist comments on this verse, reflecting on Job's hope in resurrection and the significance of his faith.
And I shall be again encompassed with my skin. But see, I hear of the resurrection, but it is the effect of the resurrection that I am searching out.Early Church Fathers on Job 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 19:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd though after my skin [worms] destroy this [body],.... Meaning not, that after his skin was wholly consumed now, which was almost gone, there being scarce any left but the skin of his teeth, Job
Read John Gill on Job 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd though after my skin worms destroy this body, yet in my flesh shall I see God: And though after my skin worms destroy this body, yet in my flesh shall I see God - rather, 'though after, my skin
Read Robert Jamieson on Job 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe style of this and other poetical books is concise and short, and therefore many words are to be understood in some places to complete the sense. The meaning of the place is this, Though my skin is now in a great measure consumed by sores, and the rest of it, together with this body, shall be devoured by the worms; which may seem to make my case quite desperate. Heb. And though (which particle, as it is oft elsewhere, is here to be understood, as the opposition of the next branch showeth) after my skin (which either now is, or suddenly will be, consumed by sores or worms) they (i.e. the destroyers, or devourers, as is implied in the verb; such impersonal speeches being usual in the…
Read Matthew Poole on Job 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 19:26 And [though] after my skin [worms] destroy this [body], yet in my flesh shall I see God: Ver 26. And though after my skin worms destroy this body] Here he pointeth again, as doth likewise David, when in Psalms 34:6, he saith, "This poor man cried, and the Lord heard him," &c. So the ancient believers, when they came to that Article in the Creed, I believe the resurrection of the flesh, were wont to add, Etiam huius carnis, even of this flesh, pointing to some naked part of their body; or else alluding to that of the apostle, "This mortal must put on," &c. Worms destroy this body] Heb. They destroy this. He saith not this body, quod ob deformitatem summam, non liceret corpus…
Read John Trapp on Job 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) And though after my skin.—The word skin is probably put by the common metonymy of a part for the whole for body. “After they have thus destroyed my skin,” or “after my skin hath been thus destroyed”—or, “and after my skin hath been destroyed—this shall be: that even from my flesh I shall see God”—referring, probably, in the first instance, to his present personal faith, notwithstanding the corruption produced by his disease. “I can and do still see God, whom I know as my Redeemer;” but perhaps more probably put in contrast to this present knowledge as implying something yet to come, when the Redeemer stands at the last upon the earth, which also seems to be yet further expressed in the…
Read Charles John Ellicott on Job 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. And though after my skin worms destroy this body] My skin, which is now almost all that remains of my former self, except the bones; see Job 19:20. They destroy this - not body. נקפו זאת nikkephu zoth, they-diseases and affliction, destroy THIS wretched composition of misery and corruption. Yet in my flesh shall I see God] Either, I shall arise from the dead, have a renewed body and see him with eyes of flesh and blood, though what I have now shall shortly moulder into dust, or, I shall see him in the flesh; my Kinsman, who shall partake of my flesh and blood, in order that he may ransom the lost inheritance.
Read AdamClarke on Job 19 →CambridgeThe Cambridge Bible for Schools and Colleges26. and though after my skin worms destroy] See trans. above. The word destroy means to break off, strike down or off, as branches from a tree (Isaiah 10:34). The words literally run, and after my skin which they have destroyed even this (probably pointing to himself). The indeterminate construction which they have destroyed is equivalent to our passive, which has been destroyed. The Heb. construction must be given somewhat freely in English, as above. The words “worms” and “body” have nothing corresponding in the original. yet in my flesh] Better, as above, and without my flesh. The margin, out of (or, from) my flesh, suggests the explanation how such opposite senses may be arrived at. The…
Read Cambridge on Job 19 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd though - Margin, Or, after I shall awake, though this body be destroyed, yet out of my flesh shall I see God. This verse has given not less perplexity than the preceding.
Read Albert Barnes on Job 19 →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
Even after my skin has been destroyed, yet in my flesh I will see God.
After my skin is destroyed, then I will see God in my flesh,
Even after my skin has been destroyed, yet in my flesh I will see God.
And after my skin has been destroyed, yet in my flesh I will see God,
Tyndale line
And though after my skin worms destroy this body, yet in my flesh shall I see God:
And after my skin, even this body, is destroyed, Then without my flesh shall I see God;
And after my skin hath been thus destroyed, yet from my flesh shall I see God:
And though after my skin worms destroy this body , yet in my flesh shall I see God:
And though after my skin wormes destroy this bodie, yet shall I see God in my flesh.
Strictly literal
And [if] after my skin this shall be destroyed, yet from out of my flesh shall I see God;
And after my skin hath compassed this [body], Then from my flesh I see God:
And after my skin has surrounded this [body], || Then from my flesh I see God—
And after my skin is cut to pieces will this be: and then freed from my body shall I behold God;
after my skin, that is, this body, is destroyed, then in my flesh I will see God.
From the Latin
And I shall be clothed again with my skin, and in my flesh I will see my God.
Simplified
Even though my skin is destroyed, in my body I shall see God.
And ... without my flesh I will see God;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some agreement in the core message of Job 19:26, though only three of the seven words match exactly. The Septuagint's word order and articles differ, indicating a different syntactical structure while preserving the essential meaning.
וְאַחַ֣ר ע֭וֹרִֽי נִקְּפוּ־ זֹ֑את וּ֝מִבְּשָׂרִ֗י אֶֽחֱזֶ֥ה אֱלֽוֹהַּ׃
3 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 Job 19:26
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 אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Prep — ConjunctionHC/Acmsc
עוֹר (owr) means skin or hide, specifically referring to the skin of humans and the hides of animals. It is derived from a root that implies nakedness. The term appears frequently in the Old Testament, with 55 occurrences related to human skin and 44 to animal hides.
עוֹר 99 n.m. skin
of men (55 t.)
hide of animals (44 t.)
base
H5785 עוֹר skin . of men (55 t.)
. hide of men (44 t.)
5785 `owr ore
from 5783; skin (as naked); by implication, hide,
leather:--hide, leather, skin.
see HEBREW for 05783
עוֹר (or) — skin.
1) skin, hide
1a) skin (of men)
1b) hide (of animals)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נָקַף (naqaph) is a Hebrew verb with meanings related to striking and surrounding. It can denote striking off or going around, encompassing, or completing a circuit. The entries suggest it covers both violent actions, like cutting down, and more passive ones, like surrounding or encompassing. There is no significant disagreement among the lexicons.
[נָקַף] vb. strike off
Niph. and the thickets of the forest shall be struck away
Pi. after my skin, which they have struck off
base
[נָקַף] vb. go around (intrans.)
Qal let feasts go around
Hiph.
go around, surround, encompass
make the round, i.e. complete the circuit
make round, round off (lit.)
base
H5362a נָקַף strike off H5362b נָקַף go around (intrans.) .let feasts go around
. . go around, surround, encompass
. make the round, i.e. complete the circuit
. make round, round off (lit.)
5362 naqaph naw-kaf'
a primitive root; to strike with more or less violence (beat,
fell, corrode); by implication (of attack) to knock together,
i.e. surround or circulate:--compass (about, -ing), cut down,
destroy, go round (about), inclose, round.
נָקַף (na.qaph) — to strike.
1) to strike, strike off
1a) (Piel) to strike off skin
Aramaic equivalent: ne.qash (נְקַשׁ "to knock" H5368)
נָקַף (na.qaph) — to surround.
1) to go around, compass, round
1a) (Qal) to go around
1b) (Hiphil)
1b1) to go around, surround, encompass, enclose
1b2) to make the round, complete the circuit
1b3) to make round, round off
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
חָזָה (chazah) is a Hebrew verb primarily used in poetic contexts, meaning to see or behold. It encompasses a range of meanings including perceiving, contemplating, and having visions, often in an ecstatic state. The entries highlight its use in prophesying and providing insight, with an Aramaic equivalent also noted.
חָזָה vb. (almost wholly poet.) see, behold
Qal
see, behold
see as a seer in the ecstatic state
see, perceive
base
H2372 חָזָה (almost wholly poet.) see, behold
2372 chazah khaw-zaw'
a primitive root; to gaze at; mentally, to perceive,
contemplate (with pleasure); specifically, to have a vision
of:--behold, look, prophesy, provide, see.
חָזָה (cha.zah) — to see.
1) to see, perceive, look, behold, prophesy, provide
1a) (Qal)
1a1) to see, behold
1a2) to see as a seer in the ecstatic state
1a3) to see, perceive
1a3a) with the intelligence
1a3b) to see (by experience)
1a3c) to provide
Aramaic equivalent: cha.zah (חֲזָה "to see" H2370)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
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…