Job 6:8 — Word Study
WLCמִֽי־ יִ֭תֵּן תָּב֣וֹא שֶֽׁאֱלָתִ֑י וְ֝תִקְוָתִ֗י יִתֵּ֥ן אֱלֽוֹהַּ׃
BSAIf onlymîy [I wish, oh that] my requestshᵉʼêlâh [petition, what I long for] were grantedbôwʼ▸ [given, fulfilled] and Godʼĕlôwahh [Eloah, the one true deity] would fulfillnâthan▸ [give, grant] my hopetiqvâh [expectancy, what I wait for, cord of attachment]
| Greek | English | Parsing |
|---|---|---|
| מִֽי־ | who? | Pronoun |
| יִ֭תֵּן | will he give | Verb, Qal, imperfect third person masculine singular |
| תָּב֣וֹא | it will come | Verb, Qal, imperfect third person feminine singular |
| שֶֽׁאֱלָתִ֑י | petition my | Noun common feminine singular construct, suffix |
| וְ֝תִקְוָתִ֗י | and hope my | Conjunction, noun common feminine singular construct, suffix |
| יִתֵּ֥ן | he will give | Verb, Qal, imperfect third person masculine singular |
| אֱלֽוֹהַּ׃ | God | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If only my request were granted and God would fulfill my hope: |
| KJV | Oh that I might have my request; and that God would grant me the thing that I long for! |
| ASV | Oh that I might have my request; And that God would grant me the thing that I long for! |
| YLT | O that my request may come, That God may grant my hope! |
| WEB | “Oh that I might have my request, that God would grant the thing that I long for, |
| BBE | If only I might have an answer to my prayer, and God would give me my desire! |
All translations on this page agree in conveying Job's plea for God to grant his request.
The sentence is structured around a main clause expressing Job's wish, followed by a subordinate clause detailing his hope.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbנָתַן
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 6:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Lamentgenerated
Job 6:8 captures Job's heartfelt plea for God to grant his request amid his suffering. Job expresses a desire for his hope to be fulfilled, revealing his longing for relief and understanding in his trials. This verse sits within a broader context of Job's lament, where he grapples with his pain and seeks a connection with the divine in his time of need.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:11–13 | What strength do I have, that I should still hope? What is my future, that I should be patient? |
| 2 | Job 17:14–16 | and say to corruption, ‘You are my father,’ and to the worm, ‘My mother,’ or ‘My sister,’ |
| 3 | Psalm 119:81 | My soul faints for Your salvation; I wait for Your word. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יִ֭תֵּן, Yi.tengenerated
The verb יִ֭תֵּן (yi.ten) is in the imperfect tense, indicating a future action, specifically 'he will give.' This verb is derived from the root נָתַן (natan), which means 'to give' and encompasses a broad range of meanings, including to put, set, or bestow.
In this context, Job's use of the verb emphasizes his hope that God will actively grant his request. The verb's form suggests a longing for divine action, highlighting the intensity of Job's desire for relief from his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses fulfill to convey the action of God in response to Job's hope.
Sentence Structuregenerated
The main verb יִ֭תֵּן (yi.ten), meaning 'he will give,' governs the structure of this verse. It is accompanied by a noun phrase that serves as the subject, מִֽי־ (mi-), and a series of clauses that articulate Job's request and hope.
The sentence structure emphasizes Job's yearning, with the verb positioned to highlight the action he desires from God, creating a poignant expression of his longing.
Septuagint Backgroundgenerated
The Septuagint translates the verb יִ֭תֵּן as δῴη (dōiē), which also means 'to give.' This choice reflects a direct correspondence to Job's plea, maintaining the focus on God's action in granting requests.
The use of the Greek verb shows a continuity of meaning across translations, emphasizing the hope that God will respond to Job's desire.
In plain words — the whole versegenerated
Job 6:8 expresses Job's deep wish for his request to be granted by God. He longs for his hope to be fulfilled, revealing his desire for relief from his suffering. This moment captures the intensity of Job's feelings and his yearning for divine intervention.
Frequently Asked Questionsgenerated
Job is expressing a deep desire for God to respond to his suffering and grant him relief.
Job appeals to God as the ultimate source of help and fulfillment for his hopes.
Job's hope represents his longing for restoration and understanding amid his trials.
This plea is part of Job's larger lament, showcasing his struggle with suffering and his desire for divine intervention.
Reflection Questionsgenerated
- What are some personal requests I have made to God during difficult times?
- How can I better articulate my hopes and desires to God in prayer?
- In what ways have I seen God respond to my requests in the past?
- How does Job's expression of hope inspire me to trust in God's timing?
The early church on this verse — how the Fathers read it
Early Church Fathers reference Job's lament to discuss themes of suffering and divine intervention. Their insights are drawn from the context of Job's plea.
He who asks to be wounded does not pray out of exhaustion that his prayer might be granted but in order to fulfill his task.Early Church Fathers on Job 6 →
“I do not care to oppose your words,” Job says. “It seems to me, in fact, that I have committed nothing resembling what you say. I don’t state this openly.Early Church Fathers on Job 6 →
Oh that I might have my request, and that God would grant me the thing that I long for! Even that He That hath begun would destroy me.Early Church Fathers on Job 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 6:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd that I might have my request,.... Or that it "might come" (m); that it might go up to heaven, enter there, and come into the ears of the Lord, be attended to, admitted, and received by him, see
Read John Gill on Job 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh that I might have my request; and that God would grant me the thing that I long for! Have my request. To desire death is no necessary proof of fitness for death.
Read Robert Jamieson on Job 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy request, i.e. the thing which I have so passionately desired, and, notwithstanding all your vain words and weak arguments, do still justly continue to desire, to wit, death, as is expressed , and more largely Job 3.
Read Matthew Poole on Job 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 6:8 Oh that I might have my request; and that God would grant [me] the thing that I long for!Ver. 8. Oh that I might have my request!] How heartily begs Job for death, as a medicine of all his maladies and miseries; as that which would bring him malorum ademptionem, bonorum adeptionem, freedom from all evil, fruition of all good; by the force of his faith he looks upon death as the best physician, that would cure him of all infirmities inward and outward, and of all at once, and for ever. Job might likely be of the same mind that Chaucer was, who took for his English motto, Farewell, medicine; and for his Latin one, Mors aerumnarum requies, death will be a sweet rest from all my…
Read John Trapp on Job 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Oh that I might have my request.—Baffled in the direction of his fellow-creatures, he turns, like many others, to God as his only hope, although it is rather from God than in God that his hope lies. However exceptional Job’s trials, yet his language is the common language of all sufferers who think that relief, if it comes, must come through change of circumstances rather than in themselves in relation to circumstances. Thus Job looks forward to death as his only hope; whereas with God and in God there were many years of life and prosperity in store for him. So strong is this feeling in him, that he calls death the thing that he longs for, his hope or expectation. (Comp. Job 17, where…
Read Charles John Ellicott on Job 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. O that I might have] As Job had no hope that he should ever be redeemed from his present helpless state, he earnestly begs God to shorten it by taking away his life.
Read AdamClarke on Job 6 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 6:1-13. Job defends the violence of his complaints and his despair Eliphaz had made no reference directly to sin on Job’s part; but he drew dark pictures of the evilness of human nature before the eye of his friend, and for his advantage. Job shews a dislike to touch this point. His dislike is that of a man conscious of his innocence, and who can hardly believe that his friends seriously mean what their indirect allusions seem to imply. Hence he attaches his reply to what Eliphaz had openly expressed, namely, his wonder at the despair of Job and his blameable impatience. The idea of his having sinned he touches only in passing and with strong repudiation of it (ch. Job 6:28-30).…
Read Cambridge on Job 6 →Albert Barnes1798–1870Barnes' Notes on the BibleOh that I might have my request - To wit, death. This he desired as the end of his sorrows, either that he might be freed from them, or that he might be admitted to a happy world - or both.
Read Albert Barnes on Job 6 →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
If only my request were granted and God would fulfill my hope:
“Oh that I might have my request, that God would grant the thing that I long for,
If only my request were granted and God would fulfill my hope:
“Oh that my request would be realized, and that God would grant me what I long for!
Tyndale line
Oh that I might have my request; and that God would grant me the thing that I long for!
Oh that I might have my request; And that God would grant me the thing that I long for!
Oh that I might have my request; and that God would grant me the thing that I long for.
Oh that I might have my request; and that God would grant me the thing that I long for!
Oh that I might haue my desire, and that God would grant me the thing that I long for!
Strictly literal
Oh that I might have my request, and that God would grant my desire!
O that my request may come, That God may grant my hope!
O that my request may come, || That God may grant my hope!
Oh that some one would grant the accomplishment of my request; and that God would grant me the fulfillment of my hope!
Oh, that I might have my request; oh, that God would grant me the thing I long for:
From the Latin
Who will grant that my request may come: and that God may give me what I look for?
Simplified
Oh, if only I could have what I really want, that God would give me what I most desire—
If only I might have an answer to my prayer, and God would give me my desire!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the core elements of Job's plea, with four of the seven words matched. This indicates a consistent understanding of Job's request across these ancient texts.
מִֽי־ יִ֭תֵּן תָּב֣וֹא שֶֽׁאֱלָתִ֑י וְ֝תִקְוָתִ֗י יִתֵּ֥ן אֱלֽוֹהַּ׃
4 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 6:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
שְׁאֵלָה, transliterated as sh'elah, refers to a petition or request. It can denote something asked for or demanded, and is derived from the root meaning to ask. The term appears in contexts related to requests and loans, with an Aramaic equivalent noted. Strong's entry highlights its use in 1 Samuel 1:17.
שְׁאֵלָה, [I. שֵׁלָה] n.f. request, thing asked for
base
H7596 שְׁאֵלָה, שֵׁלָה
7596 sh'elah sheh-ay-law'
or shelah (1 Samuel 1:17) {shay-law'}; from 7592; a petition;
by implication, a loan:--loan, petition, request.
see HEBREW for 07592
שְׁאֵלָה (she.e.lah) — petition.
1) request, thing asked for, demand
1a) request, petition
1b) thing asked for
Aramaic equivalent: she.e.la (שְׁאֵלָא "affair" H7595)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…