Job 32:2 — Word Study
WLCוַיִּ֤חַר אַ֨ף׀ אֱלִיה֣וּא בֶן־ בַּרַכְאֵ֣ל הַבּוּזִי֮ מִמִּשְׁפַּ֪חַ֫ת רָ֥ם בְּ֭אִיּוֹב חָרָ֣ה אַפּ֑וֹ עַֽל־ צַדְּק֥וֹ נַ֝פְשׁ֗וֹ מֵאֱלֹהִֽים׃
BSAThis kindledchârâh▸ [burned, was ignited] the angerʼaph [wrath, indignation] of ElihuʼĔlîyhûw [He is my God, a friend of Job] sonbên of BarachelBârakʼêl [God blesses] the BuziteBûwzîy [a descendant of Buz, meaning contempt] of the familymishpâchâh [clan, tribe] of RamRâm He burnedchârâh■ [was incensed, furious] with angerʼaph [zeal, strong emotion] against JobʼÎyôwb [a patriarch famous for his patience] forʻal justifyingtsâdaq [declaring righteous, making right] himselfnephesh [his soul, his inner being] rather than Godʼĕlôhîym [instead of, more than, Elohim, the supreme One]
| Greek | English | Parsing |
|---|---|---|
| וַיִּ֤חַר | and it burned | Verb, Qal, sequential imperfect third person masculine singular |
| אַ֨ף׀ | [the] anger of | Noun common, masculine singular construct |
| אֱלִיה֣וּא | Elihu | Noun proper masculine |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| בַּרַכְאֵ֣ל | Barakel | Noun proper masculine |
| הַבּוּזִי֮ | the Buzite | Particle, noun gentilic masculine singular absolute |
| מִמִּשְׁפַּ֪חַ֫ת | from [the] clan of | Preposition, noun common feminine singular construct |
| רָ֥ם | Ram | Noun proper masculine |
| בְּ֭אִיּוֹב | on Job | Preposition, noun proper masculine |
| חָרָ֣ה | it burned | Verb, Qal, perfect third person masculine singular |
| אַפּ֑וֹ | anger his | Noun common masculine singular construct, suffix |
| עַֽל־ | because | Preposition |
| צַדְּק֥וֹ | justified he | Verb piel infinitive construct common, suffix |
| נַ֝פְשׁ֗וֹ | self his | Noun common feminine singular construct, suffix |
| מֵאֱלֹהִֽים׃ | more than God | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God, |
| KJV | Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. |
| ASV | Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God. |
| YLT | and burn doth the anger of Elihu son of Barachel the Buzite, of the family of Ram; against Job hath his anger burned, because of his justifying himself more than God; |
| WEB | Then the wrath of Elihu the son of Barachel, the Buzite, of the family of Ram, was kindled against Job. His wrath was kindled because he justified himself rather than God. |
| BBE | And Elihu, the son of Barachel the Buzite, of the family of Ram, was angry, burning with wrath against Job, because he seemed to himself more right than God; |
Where they part company is in the rendering of Elihu's anger.
The sentence is structured around a main clause with additional phrases providing context and elaboration.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרָה
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 32:2
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 — Elihu's Anger and Responsegenerated
Job 32:2 describes Elihu's anger, ignited by Job's insistence on his own righteousness. This moment occurs after Job's three friends have ceased their arguments, highlighting Elihu's role as a younger voice in the dialogue. His anger reflects a deep concern for God's honor and a desire to correct Job's misperception of his own standing before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:9 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. |
| 2 | Mark 3:5 | Jesus looked around at them with anger and sorrow at their hardness of heart. Then He said to the man, “Stretch out your hand.” So he stretched it out, and it was restored. |
| 3 | Ephesians 4:26 | “Be angry, yet do not sin.” Do not let the sun set upon your anger, |
| 4 | Genesis 22:21 | Uz the firstborn, his brother Buz, Kemuel (the father of Aram), |
| 5 | Job 10:3 | Does it please You to oppress me, to reject the work of Your hands and favor the schemes of the wicked? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָרָה, vai.Yi.chargenerated
The verb חָרָה (charah) means to burn or be kindled, particularly in the context of anger or zeal. It conveys a sense of intense emotion, suggesting that Elihu's feelings are not merely mild irritation but a strong, burning anger.
This verb appears in the Qal stem, indicating a simple action of becoming angry. Elihu's anger is a response to Job's self-justification, emphasizing the seriousness of the situation and Elihu's passionate involvement in the discourse.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the depiction of Elihu's anger, using terms like kindled (BSB, KJV) and burned (ASV, YLT).
Sentence Structuregenerated
The main verb וַיִּ֤חַר (vai.Yi.char) governs the sentence, indicating Elihu's anger. The structure includes a noun phrase identifying Elihu and a prepositional phrase that specifies his lineage, followed by a clause explaining the reason for his anger.
The sentence is complex, with multiple phrases that elaborate on Elihu's identity and the cause of his anger, reflecting the intricacies of Hebrew syntax.
Septuagint Backgroundgenerated
The Septuagint translates Elihu's anger with the Greek word ὠργίσθη (orgizō), which also means to become angry. This choice emphasizes the emotional aspect of Elihu's response, aligning with the Hebrew sense of burning anger.
The choice of this term suggests a direct equivalence in the intensity of emotion between the Hebrew and Greek texts, reinforcing the significance of Elihu's feelings in the narrative.
In plain words — the whole versegenerated
Job 32:2 shows Elihu, the son of Barachel, getting angry with Job because Job justified himself instead of God. Elihu's anger reflects his concern for God's honor and the need to correct Job's misunderstanding.
Frequently Asked Questionsgenerated
Elihu was angry because Job justified himself rather than acknowledging God's righteousness, which Elihu believed was wrong.
Elihu's name means 'He is my God,' indicating a personal relationship with God.
Elihu's anger signifies a passionate defense of God's honor and a desire to correct Job's misconceptions about his own righteousness.
Elihu differs from Job's friends by offering a fresh perspective and speaking with a sense of urgency about the need for Job to recognize God's justice.
Reflection Questionsgenerated
- What does Elihu's anger reveal about the importance of God's righteousness?
- How can we ensure that we do not justify ourselves at the expense of recognizing God's authority?
- In what ways can we respond to others' misunderstandings of God's character, like Elihu did?
- How does Elihu's perspective challenge our own views on righteousness and justification?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Elihu's anger, emphasizing the significance of his lineage and conduct.
And Eliu, the son of Barachel the Buzite, of the kindred of Ram, was wroth and indignant. The names either of himself, or of his parent, of his home, or kindred, furnish a mark of his own conduct.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen was kindled the wrath of Elihu the son of Barachel the Buzite,.... Both against Job and his three friends, for reasons after given; who this person was is not easy to say; they debase him too
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo these three men ceased to answer Job, because he was righteous in his own eyes. Prose (poetry begins with "I am young," Job 32:6). Verse 1. Because ... - and because they could not proves to him that he was unrighteous.
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Buzite; of the posterity of Buz, Nahor’ s son, . Of the kindred of Ram, or of Aram; for Ram and Aram are used promiscuously: compare , with . Others, of Abraham, who as he was called Abram, possibly was at first called only Ram. His pedigree is thus particularly described, partly for his honour, because his speech declares him to be both a wise and a good man; and principally to evidence the truth of this history, which otherwise might seem to be but a poetical fiction. He justified himself rather than God; he justified himself, not without reflection upon God, as dealing too severely with him, and denying him that hearing which he so passionately desired. He took more care to maintain…
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.Ver. 2. Then was kindled the wrath of Elihu] Or, Then burnt the nose of Elihu; a periphrasis of anger, which appeareth in the nose, eyes, and other parts of the body. Quis enim celaverit ignem? Who can hide fire? The Rabbis have a saying, that a man shows what he is becos, bechis, becagnas, by his purse, his cups, and his anger; which, if it be rash and unadvised, is a mortal sin, and not venial (as the Papists falsely infer from Matthew 5:22), dispossessing a man of his wit and reason, and disfiguring his body…
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Because he justified himself rather than God.—See Job 19:6. Job maintained his innocence, and could not understand how his affliction could be reconciled with the justice of God. Yet, at the same time, he declared that God was his salvation (Job 13:16), and that it was impossible for man to be absolutely just with God (Job 9:2; Job 9:28), though at the same time he might hope in His righteousness (Job 23:3 seqq.).
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Then was kindled the wrath] This means no more than that Elihu was greatly excited, and felt a strong and zealous desire to vindicate the justice and providence of God, against the aspersions of Job and his friends. Elihu the son of Barachel the Buzite] Buz was the second son of Nahor, the brother of Abram, Genesis 22:21. Of the kindred of Ram] Kemuel was the third son of Nahor; and is called in Genesis (see above) the father of Aram, which is the same as Ram. A city of the name of Buz is found in Jeremiah 25:23, which probably had its name from this family; and, as it is mentioned with Dedan and Tema, we know it must have been a city in Idumea, as the others were in that district.…
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges2–5. Introduction of Elihu, a new speaker, who appears to have been a listener during the progress of the former debate. The descent of Elihu is given with fuller details than in the case of the other speakers. The name Elihu, meaning probably my God is he, occurs elsewhere, 1 Samuel 1:1; 1 Chronicles 12:20. He is named the Buzite. Buz was brother of Uz, Genesis 22:21, and son of Nahor. In Jeremiah 25:23 Buz is mentioned along with Tema (cf. Job 6:19), and reckoned among the Arab tribes. The name Ram, therefore, which does not occur elsewhere, is scarcely to be taken as a contraction for Aram or Syria (though comp. 2 Chronicles 22:5, where Ramites = Aramites). justified himself rather than…
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleThen was kindled the wrath - Wrath or anger is commonly represented as kindled, or as burning.
Read Albert Barnes on Job 32 →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
This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God,
Then the wrath of Elihu the son of Barachel, the Buzite, of the family of Ram, was kindled against Job. His wrath was kindled because he justified himself rather than God.
This kindled the anger of Elihu son of Barachel the Buzite, of the family of Ram. He burned with anger against Job for justifying himself rather than God,
Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He was angry with Job for justifying himself rather than God.
Tyndale line
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
Then the wrath of Elihu the sonne of Barachel the Buzite, of the familie of Ram, was kindled: his wrath, I say, was kindled against Iob, because he iustified himselfe more then God.
Strictly literal
Then was kindled the anger of Elihu the son of Barachel, the Buzite, of the family of Ram: against Job was his anger kindled, because he justified himself rather than God;
and burn doth the anger of Elihu son of Barachel the Buzite, of the family of Ram; against Job hath his anger burned, because of his justifying himself more than God;
and the anger of Elihu son of Barachel the Buzite burns, of the family of Ram; his anger has burned against Job, because of his justifying himself more than God;
Thereupon was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he had declared himself more righteous than God.
Then was kindled the anger of Elihu son of Barakel the Buzite, of the family of Ram; it was kindled against Job because he justified himself rather than God.
From the Latin
And Eliu the son of Barachel the Buzite, of the kindred of Ram, was angry and was moved to indignation: now he was angry against Job, because he said he was just before God.
Simplified
Then Elihu, the son of Barachel the Buzite, of the family of Ram, grew angry. He was angry with Job for claiming he was right rather than God.
And Elihu, the son of Barachel the Buzite, of the family of Ram, was angry, burning with wrath against Job, because he seemed to himself more right than 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 largely agree in their wording for this verse, with only minor variations in structure. Both texts convey Elihu's anger and his relationship to Job, maintaining the essential meaning of the passage.
וַיִּ֤חַר אַ֨ף׀ אֱלִיה֣וּא בֶן־ בַּרַכְאֵ֣ל הַבּוּזִי֮ מִמִּשְׁפַּ֪חַ֫ת רָ֥ם בְּ֭אִיּוֹב חָרָ֣ה אַפּ֑וֹ עַֽל־ צַדְּק֥וֹ נַ֝פְשׁ֗וֹ מֵאֱלֹהִֽים׃
13 of the 15 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 32:2
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.
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
DirObjM — Noun common · masculine singular constructHNcmsc
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…
אֱלִיהוּ (Eliyhuw) means "He is my God" and refers to several individuals in the Old Testament, most notably the young friend of Job who rebuked him and his companions. The entries detail Elihu's lineage, including his connections to the tribes of Levi and Judah, and mention other figures named Elihu, such as an Ephraimite and a Manassite warrior chief.
אֱלִיהוּ, אֱלִיהוּא n.pr.m. (He is (my) God)
the young friend of Job
an Ephraimite, Samuel’s great-grandfather
chief of Manasseh
a Korahite
one of the brethren of David
base
H453 אֱלִיהוּ, אֱלִיהוּא
453 'Eliyhuw el-ee-hoo'
or (fully) dEliyhuwh {el-ee-hoo'}; from 410 and 1931; God of
him; Elihu, the name of one of Job's friends, and of three
Israelites:--Elihu.
see HEBREW for 0410
see HEBREW for 01931
אֱלִיהוּ (e.li.hu) — Elihu.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.1;
son of: Tohu (H8459);
father of: Jeroham (H3395); also called Eliab at 1Ch.6.27; Eliel at 1Ch.6.34;
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.20
§ Elihu = "He is my God"
1) the younger man who rebuked Job and his three friends
2) an Ephraimite, Samuel's great grandfather
3) a Manassite warrior chief for David
4) son of Shemaiah and Korhite gatekeeper
5) David's brother
אֱלִיהוּ (e.li.hu) — Elihu.
N-proper — Noun proper masculineHNpm
Elihu
Whose God is he. (1.) “The son of Barachel, a Buzite” (Job 32:2), one of Job’s friends. When the debate between Job and his friends is brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).
(2.) The son of Tohu, and grandfather of Elkanah (1 Sam. 1:1). He is called also Eliel (1 Chr. 6:34) and Eliab (6:27).
(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chr. 12:20).
(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chr. 26:7).
(whose God is he (Jehovah)). One of the interlocutors in the book of Job. [JOB, JOB, BOOK OF] He is described as the "son of Baerachel the Buzite." A forefather of Samuel the prophet. (1 Samuel 1:1) In (1 Chronicles 27:18) Elihu "of the brethren of David" is mentioned as the chief of the tribe of Judah. One of the captains of the thousands of Manasseh, (1 Chronicles 12:20) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. A Korhite Levite in the time of David. (1 Chronicles 26:7)
A native of Buz, Ge 22:21, which was probably a city of Edom, Jer 25:23, perhaps Bozrah, Jer 49:7,8,13. He came to condole with Job in his calamities. Young, ardent, sagacious, and devout, he listened attentively to the discourses of Job and his three friends; and at length broke in, with profuse apologies, to set them all right, Job 32:1-22. His address to Job he blames for condemning him as a hypocrite, in their ignorance of the wonders of God’s providence. In several sentences he beautifully expresses his faith in the pardoning and restoring grace of God towards sinners, Job 33:23,24,27-30, passages in probably the…
he is my God himself
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בָּרַכְאֵל (Barak'el) means 'God has blessed' and refers to a man mentioned in the Book of Job as the father of Elihu. The name is derived from the roots for 'blessing' and 'God.' It appears in Job 32:2, where Barachel is introduced in the context of Job's friends.
בָּרַכְאֵל n.pr.m. (Ēl doth bless) father of Elihu Jb 32:2, 6.
ref
H1292 בָּרַכְאֵל
1292 Barak'el baw-rak-ale'
from 1288 and 410, God has blessed; Barakel, the father of
one of Job's friends:--Barachel.
see HEBREW for 01288
see HEBREW for 0410
בָּרַכְאֵל (ba.rakh.el) — Barachel.
A man living at the time of the Patriarchs, first mentioned at Job.32.2;
father of: Elihu (H0453K)
§ Barachel = "God blesses"
father of Elihu
N-proper — Noun proper masculineHNpm
בּוּזִי (Buwziy) refers to a Buzite, a descendant of Buz. This term is linked to Elihu, a character in the Book of Job, specifically mentioned in Job 32:2. The word is derived from the root meaning 'contempt,' indicating a possible cultural or familial connotation.
בּוּזִי adj.gent. of Elihu’s father
base
H940 בּוּזִי
940 Buwziy boo-zee'
patronymic from 938; a Buzite or descendant of Buz:--Buzite.
see HEBREW for 0938
בּוּזִי (bu.zi) — Buzite.
Someone descended from Ram (H7410I), first mentioned at Job.32.2
§ Buzite = "contempt"
one of the ancestors of Elihu
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
רָם (ram) refers to a name associated with several individuals in the Old Testament, primarily a Judaite who is an ancestor of David, son of Hezron, and father of Amminadab. The name means 'high' or 'exalted.' It also identifies a brother of Jerahmeel and a kindred of Elihu, a friend of Job. The entries note its appearances in genealogies, particularly in Ruth and Chronicles.
רָם n.pr.m.
an ancestor of David, brother of Jerachmeel
son of J.
name of Elihu’s family
base
H7410 רָם . . an ancestor of David, brother of Jerachmeel
. son of J.
. name of Elihu’s family
7410 Ram rawm
active participle of 7311; high; Ram, the name of an Arabian
and of an Israelite:--Ram. See also 1027.
see HEBREW for 07311
see HEBREW for 01027
רָם (ram) — Ram.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.19;
son of: Hezron (H2696H);
brother of: Jerahmeel (H3396), Caleb (H3612H), Segub (H7687H) and Ashhur (H0806);
father of: Amminadab (H5992); also called Admin (KJV: Aram) at Luk.3.33;
§ Ram = "high" or "exalted"
1) a Judaite, son of Hezron, father of Amminadab, and ancestor of David
2) a Judaite, son of Jerahmeel
3) a kindred of Elihu, the friend of Job
רָם (ram) — Ram.
A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 1Ch.2.25;
son of: Jerahmeel (H3396);
brother of: Bunah (H0946), Oren (H0767), Ozem (H0684H), Ahijah (H0281J) and Onam (H0208H);
father of: Maaz (H4619), Jamin (H3226H) and Eker (H6134)
§ Ram = "high" or "exalted"
1) a Judaite, son of Hezron, father of Amminadab, and ancestor of David
2) a Judaite, son of Jerahmeel
N-proper — Noun proper masculineHNpm
Ram
Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have “Aram.”
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
(high, exalted). A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob’s migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called ARAM in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and ARNI in the Revised Version of (Luke 3:33) The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with ARAM in (
elevated; sublime
אִיּוֹב (Iyowb) refers to Job, a patriarch known for his patience, as described in the book of Job. The name is associated with the meaning 'hated' or 'persecuted.' It is mentioned in the context of the Exile and Return, and its exact meaning remains uncertain.
אִיּוֹב n.pr.m. Job (meaning unknown)
base
H347 אִיּוֹב
347 'Iyowb ee-yobe'
from 340; hated (i.e. persecuted); Ijob, the patriarch famous
for his patience:--Job.
see HEBREW for 0340
אִיּוֹב (iy.yov) — Job.
A man living at the time of Exile and Return, first mentioned at Job.1.1
Also named: Iōb (Ἰώβ "Job" G2492)
§ Job = "hated"
a patriarch, the subject of the book of Job
Prep | N-proper — Preposition · noun proper masculineHR/Npm
job ('iyobh, meaning of name doubtful; some conjecturing "object of enmity," others "he who turns," etc., to God; both uncertain guesses; Iob): The titular hero of the Book of Job, represented as a wealthy and pious land-holder who lived in patriarchal times, or at least conditions, in the land of Uz, on the borders of Idumea. Outside of the Book of Job he is mentioned by Ezekiel (Eze 14:14,20) as one of 3 great personages whose representative righteousness would presumably avail, if that of any individuals could, to redeem the nation; the other two being Noah, an ancient patriarch, and Daniel, a contemporary of the prophet. It is difficult to determine whether Job was an actual personage or not. If known through legend, it must have been on account of some such experience as is narrated in the book, an experience unique enough to…
Job
Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.
the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.
A patriarch distinguished for his integrity and piety, his wealth, honors, and domestic happiness, whom God permitted, for the trial of his faith, to be deprived of friends, property, and health, and at once plunged into deep affliction. He lived in the land of Uz, lying, it is generally thought, in Eastern Edom, probably not far from Bozrah.
THE BOOK OF JOB, has originated much criticism, and on many points a considerable diversity of opinion still exists. Sceptics have denied its inspiration, and called it a mere philosophical romance; but no one who respects revelation can entertain this notion, or doubt that Job was a real person. Inspired writers testify to both. See Eze 14:14 Jas 5:11, and compare 1Co 3:19 with
חָרָה (charah) is a Hebrew verb meaning to burn or be kindled, particularly in the context of anger or zeal. It encompasses various forms, including to glow, grow warm, or become incensed. The entries indicate its use in different stems, such as Qal (to burn), Niphal (to be angry), and Hiphil (to kindle). The lexicons do not present significant disagreement.
חָרָה vb. burn, be kindled, of anger
Qal
of man
of God
Niph. be angry with
Hiph. burned with zeal (?) in repairing; and kindled his anger against me
Hithp. heat oneself in vexation.—The foll. forms are somewhat dub.: how canst thou hotly contend (in a race) with the horses?; because thou strivest eagerly (to excel) in cedar
base
H2734 חָרָה burn, be kindled, of anger
2734 charah khaw-raw'
a primitive root (compare 2787); to glow or grow warm;
figuratively (usually) to blaze up, of anger, zeal,
jealousy:--be angry, burn, be displeased, X earnestly, fret
self, grieve, be (wax) hot, be incensed, kindle, X very, be
wroth. See 8474.
see HEBREW for 02787
see HEBREW for 08474
חָרָה (cha.rah) — to be incensed.
1) to be hot, furious, burn, becomeangry, be kindled
1a) (Qal) to burn, kindle (anger)
1b) (Niphal) to be angry with, be incensed
1c) (Hiphil) to burn, kindle
1d) (Hithpael) to heat oneself in vexation
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Piel-Inf-a | Suff — Verb piel infinitive construct common · suffixHVpcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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…