Job 34:10 — Word Study
WLCלָכֵ֤ן׀ אַ֥נֲשֵׁ֥י לֵבָ֗ב שִׁמְע֫וּ לִ֥י חָלִ֖לָה לָאֵ֥ל מֵרֶ֗שַׁע וְשַׁדַּ֥י מֵעָֽוֶל׃
BSAThereforekên [so, thus] listenshâmaʻ of understandinglêbâb [having knowledge, insight] Far be itchâlîylâh from Godʼêl [the Almighty, divine Ruler] to do wrongreshaʻ [wickedness, evil] and from the AlmightyShadday [Shadday, all-powerful] to act unjustlyʻevel [commit iniquity, moral evil]
| Greek | English | Parsing |
|---|---|---|
| לָכֵ֤ן׀ | therefore | Preposition, adverb |
| אַ֥נֲשֵׁ֥י | O people of | Noun common, masculine plural construct |
| לֵבָ֗ב | heart | Noun common, masculine singular absolute |
| שִׁמְע֫וּ | listen | Verb, Qal, imperative second person masculine plural |
| לִ֥י | to me | Preposition, suffix |
| חָלִ֖לָה | far be it | Particle |
| לָאֵ֥ל | to God | Preposition, noun common masculine singular absolute |
| מֵרֶ֗שַׁע | from wickedness | Preposition, noun common masculine singular absolute |
| וְשַׁדַּ֥י | and [the] Almighty | Conjunction, noun proper |
| מֵעָֽוֶל׃ | from unrighteousness | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore listen to me, O men of understanding. Far be it from God to do wrong, and from the Almighty to act unjustly. |
| KJV | Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity. |
| ASV | Therefore hearken unto me, ye men of understanding: Far be it from God, that he should do wickedness, And from the Almighty, that he should commit iniquity. |
| YLT | Therefore, O men of heart, hearken to me; Far be it from God to do wickedness, And [from] the Mighty to do perverseness: |
| WEB | “Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness, from the Almighty, that he should commit iniquity. |
| BBE | Now then, you wise, take note; you men of knowledge, give ear to me. Let it be far from God to do evil, and from the Ruler of all to do wrong. |
All translations agree on the essential meaning of the verse.
The structure features a main command followed by two clauses that articulate God's nature, emphasizing the impossibility of wrongdoing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 34:10
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 Discourse on Justicegenerated
Job 34:10 presents Elihu's argument that God, being just and powerful, cannot act unjustly. He calls upon the wise to listen and affirms that God's nature is inherently good, contrasting it with human actions that may be flawed. This passage is part of a larger discussion about divine justice and human morality, emphasizing God's role as the ultimate judge, as seen in Job 34:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:2–3 | “Hear my words, O wise men; give ear to me, O men of learning. |
| 2 | Proverbs 6:32 | He who commits adultery lacks judgment; whoever does so destroys himself. |
| 3 | Proverbs 15:32 | He who ignores discipline despises himself, but whoever heeds correction gains understanding. |
| 4 | Job 8:3 | Does God pervert justice? Does the Almighty pervert what is right? |
| 5 | Job 36:23 | Who has appointed His way for Him, or told Him, ‘You have done wrong’? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָלִ֖לָה, cha.Li.lahgenerated
The word חָלִלָה (*chalilah*) is an interjection that expresses a strong prohibition or rejection, akin to saying 'God forbid.' It is often used to emphasize the seriousness of a statement, indicating that something is unthinkable or unacceptable.
In this verse, it underscores the belief that it is impossible for God to commit wrongdoing, reinforcing the idea of His moral perfection and justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the verse conveys the idea that it is unthinkable for God to act unjustly.
Sentence Structuregenerated
The main verb of the verse is שִׁמְע֫וּ, listen, which governs the command to the people of understanding. The structure emphasizes the imperative call for attention to Elihu's message.
The sentence is constructed with a series of clauses that articulate Elihu's assertions about God’s nature, with prepositional phrases elaborating on the ideas of wrongdoing and injustice.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἔναντι to translate the concept of 'to God,' which indicates a direct address to the divine. This choice highlights the seriousness of the claim regarding God's nature.
The Greek term παντοκράτορος for 'Almighty' emphasizes God's supreme power, aligning with the Hebrew understanding of Shadday.
In plain words — the whole versegenerated
Job 34:10 reminds us that God cannot do wrong or act unjustly. Elihu, speaking to those who understand, urges them to listen carefully to this truth, emphasizing God's perfect nature.
Frequently Asked Questionsgenerated
This means that God's actions are always just and righteous, and He cannot act in a way that is morally wrong or unjust.
Elihu is a younger friend of Job who speaks out of a desire to offer a different perspective on God's justice and humanity's suffering.
He wants to emphasize the importance of understanding God's nature and justice, encouraging those who are wise to reflect on these truths.
This phrase conveys a strong rejection of the idea that God could ever commit wrongdoing, highlighting His moral perfection.
Reflection Questionsgenerated
- How can I better understand the nature of God's justice in my own life?
- In what ways do I see human actions contrasting with God's perfect nature?
- What does it mean for me to listen to the wisdom of God's Word?
- How can I express the truth about God's character to others?
The early church on this verse — how the Fathers read it
Early commentators refer to this verse to discuss God's justice and moral perfection, highlighting its significance in understanding divine nature.
“Therefore, hear me, you who have sense, far be it from God that he should do wickedness. For according to their deeds he will repay them.” Since, according to the rules of debating, it is easier, in general,Early Church Fathers on Job 34 →
Let unmercifulness ['impietas'] be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man.Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore hearken unto me, ye men of understanding,.... The same persons he addresses as wise men and men of knowledge, Job 34:2; and here as men of understanding, or "heart" (z); the heart being the
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe men of understanding; you who are present, and understand these things, do you judge between Job and me. Far be it from God that he should do wickedness: this I must lay down as a principle, that the righteous and holy God neither doth nor can deal unjustly with Job, or with any man, as Job insinuates that God had dealt with him.
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:10 Therefore hearken unto me, ye men of understanding: far be it from God, [that he should do] wickedness; and [from] the Almighty, [that he should commit] iniquity.Ver. 10. Therefore hearken unto me, ye men of understanding] Heb. Ye men of heart, Cor est sedes sapientiae. Egregie cordati viri. Mentemque habere queis bonam Et esse corculis datum est. Having recited Job’ s evil speeches, he turneth away from him as it were in great displeasure, and directeth his speech to others. See the like done by Jacob, Genesis 49:4. We should abhor that which is evil, and show our detestation thereof. Far be it from God that he should do wickedness, &c.] sc. By punishing any without a cause; and…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Ye men of understanding.—Elihu now appeals to the men of understanding, by whom he can hardly mean the three friends of whom he has already spoken disparagingly, but seems rather to appeal to an audience, real or imagined, who are to decide on the merits of what he says. This is an incidental indication that we are scarcely intended to understand the long-continued argument as the record of an actual discussion. Elihu begins to take broader ground than the friends of Job, inasmuch as he concerns himself, not with the problems of God’s government, but with the impossibility of His acting unjustly (Genesis 18:25), and the reason he gives is somewhat strange—it is the fact that God is…
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Far be it from God] Rather, Wickedness, far be that from God; and from iniquity, the Almighty. The sense is sufficiently evident without the paraphrase in our version.
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges10–19. This charge of injustice Elihu rebuts, first, on the general ground of its impiety: God cannot be thought of as acting in the way Job asserted—He rewardeth every man according to his works (Job 34:10-12); and second, he then resolves the general idea into two distinct thoughts, Job 34:13-15, and Job 34:16-19.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore hearken unto me - Elihu proceeds now to reply to what he regarded as the erroneous sentiments of Job, and to show the impropriety of language which reflected so much on God and his government.
Read Albert Barnes on Job 34 →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
Therefore listen to me, O men of understanding. Far be it from God to do wrong, and from the Almighty to act unjustly.
“Therefore listen to me, you men of understanding: far be it from God, that he should do wickedness, from the Almighty, that he should commit iniquity.
Therefore listen to me, O men of understanding. Far be it from God to do wrong, and from the Almighty to act unjustly.
“Therefore, listen to me, you men of understanding. Far be it from God to do wickedness, from the Almighty to do evil.
Tyndale line
Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Therefore hearken unto me, ye men of understanding: Far be it from God, that he should do wickedness, And from the Almighty, that he should commit iniquity.
Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Therefore hearken to me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
Therefore hearken vnto me, ye men of wisedome, God forbid that wickednesse should be in God, and iniquitie in the Almightie.
Strictly literal
Therefore hearken unto me, ye men of understanding: Far be wickedness from God, and wrong from the Almighty!
Therefore, O men of heart, hearken to me; Far be it from God to do wickedness, And [from] the Mighty to do perverseness:
Therefore, O men of heart, listen to me; Far be it from God to do wickedness, || And [from] the Mighty to do perverseness,
Therefore ye men of sense hearken unto me: far is it from God to practise wickedness; and from the Almighty to do wrong!
So listen to me, you men of understanding: far be it from God that he should do wickedness; far be it from the Almighty that he should commit sin.
From the Latin
Therefore, ye men of understanding, hear me: far from god be wickedness, and iniquity from the Almighty.
Simplified
So listen to me, you men of understanding! It's impossible for God to do evil and the Almighty to do wrong.
Now then, you wise, take note; you men of knowledge, give ear to me. Let it be far from God to do evil, and from the Ruler of all to do wrong.
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, with 9 of the 10 words matching. This indicates a strong consistency in the transmission of this verse across different textual traditions.
לָכֵ֤ן׀ אַ֥נֲשֵׁ֥י לֵבָ֗ב שִׁמְע֫וּ לִ֥י חָלִ֖לָה לָאֵ֥ל מֵרֶ֗שַׁע וְשַׁדַּ֥י מֵעָֽוֶל׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 34:10
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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Prep | Adv — Preposition · adverbHR/D
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
חָלִ֫ילָה (chaliylah) is an interjection meaning 'far be it' or 'God forbid.' It expresses a strong rejection or prohibition, often used to emphasize the seriousness of a statement. The word is derived from a root meaning 'to profane' and is noted in various contexts within the Old Testament.
חָלִ֫ילָה subst. used as exclam. lit. ad profanum! i.e. far be it
base
H2486 חָלִ֫ילָה used as exclam. lit. ad profanum! i.e. far be it
2486 chaliylah khaw-lee'-law
or chalilah {khaw-lee'-law}; a directive from 2490; literal
for a profaned thing; used (interj.) far be it!:--be far, (X
God) forbid.
see HEBREW for 02490
חָלִ֫ילָה (cha.li.lah) — forbid.
far be it (from me), God forbid that, let it not be
Part | Suff — ParticleHTj
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…
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
Conj | N-proper — Conjunction · noun properHC/Npt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa