Job 40:19 — Word Study
WLCה֭וּא רֵאשִׁ֣ית דַּרְכֵי־ אֵ֑ל הָ֝עֹשׂוֹ יַגֵּ֥שׁ חַרְבּֽוֹ׃
BSAHehûwʼ [the chief, foremost creature] is the foremostrêʼshîyth [beginning, first] of God’sʼêl [Elohim, the supreme Creator] worksderek [creations, mighty deeds] only his Makerʻâsâh [the one who made him, his Creator] can draw the swordchereb [approach, bring near, cutting instrument] against himnâgash▸ [in opposition to him, to threaten]
| Greek | English | Parsing |
|---|---|---|
| ה֭וּא | it | Pronoun |
| רֵאשִׁ֣ית | [is] [the] first of | Noun common, feminine singular construct |
| דַּרְכֵי־ | [the] ways of | Noun common, both plural construct |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| הָ֝עֹשׂוֹ | the [one who] made it | Particle, verb qal participle (active) masculine singular common, suffix |
| יַגֵּ֥שׁ | let him bring near | Verb, Hiphil, jussive third person masculine singular |
| חַרְבּֽוֹ׃ | sword his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He is the foremost of God’s works; only his Maker can draw the sword against him. |
| KJV | He is the chief of the ways of God: he that made him can make his sword to approach unto him. |
| ASV | He is the chief of the ways of God: He only that made him giveth him his sword. |
| YLT | He [is] a beginning of the ways of God, His Maker bringeth nigh his sword; |
| WEB | He is the chief of the ways of God. He who made him gives him his sword. |
| BBE | He is the chief of the ways of God, made by him for his pleasure. |
The translations agree on the creature's status as רֵאשִׁית — see How Translations Differ.
The main clause is followed by a subordinate clause that explains the authority of the Maker over the creature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbנָגַשׁ
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 40:19
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 — God's Creation and Powergenerated
Job 40:19 presents a description of a remarkable creature, emphasizing its unique status as the foremost of God's works. This verse highlights the Creator's authority and power over His creations, illustrating that only the Maker can confront this creature. The surrounding verses (Job 40:18-21) further elaborate on the creature's strength and majesty, depicting its dominion over nature and its role within God's creation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 26:13 | By His breath the skies were cleared; His hand pierced the fleeing serpent. |
| 2 | Psalm 104:24 | How many are Your works, O LORD! In wisdom You have made them all; the earth is full of Your creatures. |
| 3 | Psalm 7:12 | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| 4 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — רֵאשִׁית, re.Shitgenerated
The word רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It signifies the first or foremost part of something, underscoring the primacy and importance of the creature in the context of God's creations. It is a feminine singular noun, indicating its role as a significant entity among all that God has made.
In this verse, it emphasizes that the creature is the pinnacle of God's creative work, setting the stage for the assertion of its unmatched nature. The use of this term conveys a sense of hierarchy in creation, highlighting that this creature holds a unique position in relation to all other works of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as the foremost of God’s works, which aligns with the KJV and ASV.
Sentence Structuregenerated
The structure of the verse centers around the finite verb יַגֵּ֥שׁ (ya.Gesh), meaning 'let him bring near.' The main subject is ה֭וּא (hu'), establishing the creature as the focus of the statement. The sentence is composed of two main phrases: the first describes the creature's status as the foremost of God's works, and the second introduces the Maker's ability to confront it.
The Hebrew word order places emphasis on the creature's unique position, suggesting a contrast between its might and the authority of its Creator. The use of noun phrases and clauses illustrates the relationship between the creature and God, highlighting the power dynamics at play.
Septuagint Backgroundgenerated
The Septuagint translates רֵאשִׁית as ἀρξὴ (archē), meaning 'beginning' or 'principality.' This choice reflects a similar emphasis on the creature's unique status among God's creations, aligning with the Hebrew's intent to convey primacy.
The LXX also uses πλάσματος to translate דַּרְכֵי־, suggesting a focus on the creature's form or nature, which may broaden the understanding of its significance in creation.
In plain words — the whole versegenerated
Job 40:19 tells us that there is a powerful creature considered the foremost of God's works. Only its Maker can confront it with a sword. This verse highlights the creature's unique status and the authority of God as its Creator.
Frequently Asked Questionsgenerated
It signifies that this creature holds a unique and supreme position among all of God's creations, emphasizing its strength and importance.
The verse suggests that the creature's strength is unmatched, and only its Creator possesses the authority and power to challenge it.
This verse illustrates God's supreme authority over all creation, highlighting that even the mightiest of creatures are under His control.
Verses like Psalm 104:24 and Isaiah 27:1 also reflect on God's power in creation.
Reflection Questionsgenerated
- What does this verse teach us about the nature of God's creations?
- How can we understand the relationship between the Creator and His creations in our lives?
- In what ways can we acknowledge God's authority over all things?
- How does recognizing the uniqueness of God's works impact our view of creation?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight its significance in understanding God's creative power, as noted by Gregory the Dialogist in his reflections on the Book of Job.
He is the chief of the ways of God. 47. As if He were plainly saying, He has strength sufficient for so many purposes, because in the nature of things the Creator made him first, when creating him in his substance.Early Church Fathers on Job 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 40:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe [is] the chief of the ways of God,.... Or the beginning of them, that is, of the works of God in creation; which must be restrained to animals, otherwise there were works wrought before any of them were created.
Read John Gill on Job 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold now behemoth, which I made with thee; he eateth grass as an ox.
Read Robert Jamieson on Job 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf the ways of God, i.e. of God’ s works, to wit, of that sort, or among living and brute creatures. This is eminently and unquestionably true of the elephant, in regard of his vast bulk and strength, joined with great activity, and especially of his admirable sagacity and aptness to learn, and of his singular usefulness to mankind, his lord and master, and God’ s vicegerent in the world, and many other commendable qualities. And the hippopotamus also is in some sort, as others note, the chief, or one of the chief, of God’ s works, in regard of its great bulk, and strength, and sagacity, and the manner of his living, both in the water and upon the land. But it must be granted that the…
Read Matthew Poole on Job 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:19 He [is] the chief of the ways of God: he that made him can make his sword to approach [unto him].Ver. 19. He is the chief of the ways of God] i.e. The masterpiece among all the beasts (and perhaps first made), as man is among all earthly creatures, being divini ingenii cura, as one calls him. Of all earthly irrational creatures the elephant is the largest and strongest and of most understanding. He that made him can make his sword to approach unto him] i.e. God alone can deal with him, and kill him, for no man dare undertake him unless it be by art and cunning; and that in Job’ s days, likely, was not yet known or practised. And if God had not given a horn to the rhinoceros, and…
Read John Trapp on Job 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) He is the chief of the ways of God.—This is surely more applicable to the elephant than the hippopotamus, considering the great intelligence and usefulness of the elephant. The last clause is very obscure. Some render, “He only that made him can bring his sword near unto him;” or, “He that made him hath furnished him with his sword.” Others, “He that would dress him (as meat) let him come near him with his sword !” indicating the inequality of the contest. Perhaps a combination of the first and last is best—“Let his Maker (but no one else venture to) approach him with His sword.”
Read Charles John Ellicott on Job 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. He is the chief of the ways of God] The largest, strongest, and swiftest quadruped that God has formed. He that made him] No power of man or beast can overcome him. God alone can overcome him, and God alone could make his sword (of extinction) approach to him.
Read AdamClarke on Job 40 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Job 40:6 to Job 42:6. The Lord’s Second Answer to Job out of the Storm Shall Man charge God with unrighteousness in His Rule of the World? All that the first speech of the Lord touched upon was the presumption of a mortal man desiring to contend with the Almighty. The display from Creation of that which God is had the desired effect on Job’s mind: he is abased, and will no more contend with the Almighty. But Job had not only presumed to contend with God, he had charged Him with unrighteousness in His rule of the world and in His treatment of himself. This is the point to which the second speech from the storm is directed. The passage has properly two parts. First, Job 40:6-14, as Job…
Read Cambridge on Job 40 →Albert Barnes1798–1870Barnes' Notes on the BibleHe is the chief of the ways of God - In size and strength. The word rendered “chief” is used in a similar sense in Numbers 24:20, “Amalek was the first of the nations;” that is, one of the most powerful and mighty of the nations.
Read Albert Barnes on Job 40 →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
He is the foremost of God’s works; only his Maker can draw the sword against him.
He is the chief of the ways of God. He who made him gives him his sword.
He is the foremost of God’s works; only his Maker can draw the sword against him.
It ranks first among the works of God, the One who made it has furnished it with a sword.
Tyndale line
He is the chief of the ways of God: he that made him can make his sword to approach unto him.
He is the chief of the ways of God: He only that made him giveth him his sword.
He is the chief of the ways of God: he only that made him can make his sword to approach unto him.
He is the chief of the ways of God: he that made him can make his sword to approach him .
Hee taketh it with his eyes, and thrusteth his nose through whatsoeuer meeteth him.
Strictly literal
He is the chief of God's ways: he that made him gave him his sword.
He [is] a beginning of the ways of God, His Maker bringeth nigh his sword;
He [is] a beginning of the ways of God, || His Maker [alone] brings His sword near;
He is the first in rank of the works of God: he that made him can alone bring his sword near unto him.
He is the chief of the creatures of God. Only God, who made him, can defeat him.
From the Latin
In his eyes as with a hook he shall take him, and bore through his nostrils with stakes.
Simplified
It is the most important example of what God can do; only the one who made it can approach it with a sword.
He is the chief of the ways of God, made by him for his pleasure.
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 states that the creature is 'the foremost of God’s works,' while the Septuagint has a different structure and wording, though it matches five out of seven words with the Masoretic Text. This indicates that while there is a significant agreement in the core idea, the phrasing and order differ between the two texts. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so the comparison remains primarily between the Masoretic Text and the Septuagint.
ה֭וּא רֵאשִׁ֣ית דַּרְכֵי־ אֵ֑ל הָ֝עֹשׂוֹ יַגֵּ֥שׁ חַרְבּֽוֹ׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 40:19
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.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
N-fs — Noun common · feminine singular constructHNcfsc
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…
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp — Noun common · both plural constructHNcbpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Art | V-Qal | Suff — Particle · verb qal participle (active) masculine singular common · suffixHTd/Vqrmsc/Sp3ms
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil-Juss-3ms — Verb · Hiphil · jussive third person masculine singularHVhj3ms
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms