Nehemiah 12:40 — Word Study
WLCוַֽתַּעֲמֹ֛דְנָה שְׁתֵּ֥י הַתּוֹדֹ֖ת בְּבֵ֣ית הָאֱלֹהִ֑ים וַאֲנִ֕י וַחֲצִ֥י הַסְּגָנִ֖ים עִמִּֽי׃
BSAThe twoshᵉnayim [a pair, a dual group] thanksgiving [choirs]tôwdâh [praise, worship] then stoodʻâmad▸ [in a strong sense, firmly] in the housebayith [dwelling place, temple] of Godʼĕlôhîym [Elohim, the supreme Being] as did Iʼănîy [myself, personally] along with the halfchêtsîy [a part, a division] of the officialsçâgân [rulers, leaders] accompanying meʻim [with, together]
| Greek | English | Parsing |
|---|---|---|
| וַֽתַּעֲמֹ֛דְנָה | and they took their stand | Verb, Qal, sequential imperfect third person feminine plural |
| שְׁתֵּ֥י | [the] two | Adj |
| הַתּוֹדֹ֖ת | the thanksgiving choirs | Particle, noun common feminine plural absolute |
| בְּבֵ֣ית | in [the] house of | Preposition, noun common masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| וַאֲנִ֕י | and I | Conjunction, pronoun |
| וַחֲצִ֥י | and [the] half of | Conjunction, noun common masculine singular construct |
| הַסְּגָנִ֖ים | the officials | Particle, noun common masculine plural absolute |
| עִמִּֽי׃ | with me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The two thanksgiving choirs then stood in the house of God, as did I, along with the half of the officials accompanying me, |
| KJV | So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: |
| ASV | So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me; |
| YLT | And the two thanksgiving companies stand in the house of God, and I and half of the prefects with me, |
| WEB | So the two companies of those who gave thanks in God’s house stood, and I and the half of the rulers with me; |
| BBE | So the two bands of those who gave praise took up their positions in the house of God, and I and half of the chiefs with me: |
Where they part company is in the details of the choirs and their standing — see How Translations Differ.
The main clause is supported by a prepositional phrase indicating location and a participial phrase that includes the narrator and officials, showing the communal aspect of worship.
6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbעָמַד
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 — Nehemiah 12:40
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 — The Dedication of the Wallgenerated
Nehemiah 12:40 describes a significant moment during the dedication of the wall of Jerusalem, where two choirs stood in the house of God. This moment highlights the communal aspect of worship and the joy of the people as they celebrate their restored city and temple. The choirs, along with officials, play a vital role in leading the congregation in thanksgiving and praise, reflecting the importance of music and worship in Israel's religious life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 12:31–32 | Then I brought the leaders of Judah up on the wall, and I appointed two great thanksgiving choirs. One was to proceed along the top of the wall to the right, toward the Dung Gate. |
| 2 | Psalm 42:4 | These things come to mind as I pour out my soul: how I walked with the multitude, leading the procession to the house of God with shouts of joy and praise. |
| 3 | Psalm 47:6–9 | Sing praises to God, sing praises; sing praises to our King, sing praises! |
| 4 | Psalm 134:1–3 | Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָמַד, va.ta.'a.Mo.de.nahgenerated
The verb עָמַד (amad) means 'to stand' and conveys a sense of firmness and commitment. It indicates not only a physical posture but also a spiritual readiness, as seen in contexts where individuals stand in prayer or worship.
In this verse, the use of עָמַד emphasizes the significance of the choirs' presence in the house of God, marking a moment of dedication and communal worship. The parsing as a sequential imperfect third person feminine plural indicates that the action is ongoing and collective.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase 'the two thanksgiving choirs stood in the house of God.'
However, the KJV and ASV use 'the thanksgiving choirs' while the BSB and WEB specify 'the two thanksgiving choirs,' providing clarity on the number of choirs present.
Sentence Structuregenerated
The main verb תַּעֲמֹ֛דְנָה (ta'amodnah) governs the entire verse, indicating the action of standing. The structure includes a subject noun phrase (the two choirs) and a series of prepositional phrases that elaborate on their location and the accompanying officials.
The Hebrew word order places emphasis on the choirs standing, followed by their location in the house of God, and concludes with the mention of the officials, highlighting the communal aspect of worship.
Septuagint Backgroundgenerated
The Septuagint translates עָמַד as ἔστησαν (estēsan), which means 'they stood.' This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the act of standing as a significant moment of worship.
The use of ἔστησαν also suggests a collective action, aligning with the communal nature of the event described in Nehemiah.
In plain words — the whole versegenerated
Nehemiah 12:40 describes how two choirs of thanksgiving stood in the house of God. The narrator, along with half of the officials, joined them, highlighting the importance of worship and community in this moment of dedication.
Frequently Asked Questionsgenerated
The two choirs represent a communal expression of gratitude and praise to God, emphasizing the importance of worship in the life of Israel.
Standing in the house of God signifies a sacred moment of worship and dedication, marking the restoration of the temple and the community's relationship with God.
The officials accompany the choirs, indicating their leadership and participation in the worship, which reflects the unity of the community in praising God.
This verse highlights the themes of restoration and community worship that run throughout Nehemiah, as the people come together to celebrate their renewed covenant with God.
Reflection Questionsgenerated
- In what ways do I actively participate in communal worship?
- How can I express my gratitude to God in my daily life?
- What does standing in worship mean to me personally?
- How does the presence of leaders in worship influence the congregation?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the significance of the choirs standing in the house of God and their joyful return to worship.
And two choirs of those praising stood in the house of God, etc. Walking before the walls and gardens of the city, in a song of joy, and with musical instruments, they return to the temple of the Lord;Early Church Fathers on Nehemiah 12 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 12:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo stood the two companies of them that gave thanks in the house of God,.... Having made their procession on the wall in different ways, they met in the temple, that is, in the great court of it, for
Read John Gill on Nehemiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages of Netophathi; No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the house of God, i.e. in the courts of the temple. I, and the half of the rulers with me; and Ezra, and the other half with him, as appears by comparing this with ,36.
Read Matthew Poole on Nehemiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40) In the house of God.—They stood first outside, but afterwards entered to present their offerings. But the main interest of the day was the professional worship under the open heavens.
Read Charles John Ellicott on Nehemiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges40. rulers] R.V. marg. ‘Or, deputies’. In Nehemiah 12:31, ‘the princes.’ and I, and the half of the rulers with me] We have here rather fuller details of Nehemiah’s company to correspond with the description of the other in Nehemiah 12:32-36.
Read Cambridge on Nehemiah 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible40. So stood — Rather, and they stood. The two processions probably united in the street before the water gate, or else in the temple area, and at once proceeded into the courts of the temple, where
Read Daniel Denison Whedon on Nehemiah 12 →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
The two thanksgiving choirs then stood in the house of God, as did I, along with the half of the officials accompanying me,
So the two companies of those who gave thanks in God’s house stood, and I and the half of the rulers with me;
The two thanksgiving choirs then stood in the house of God, as did I, along with the half of the officials accompanying me,
Then the two choirs that gave thanks took their stations in the temple of God. I did also, along with half the officials with me,
Tyndale line
So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me;
So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me:
So stood the two companies (of them that gaue thankes) in the house of God, and I and the halfe of the rulers with me.
Strictly literal
And both choirs stood in the house of God, and I, and the half of the rulers with me;
And the two thanksgiving companies stand in the house of God, and I and half of the prefects with me,
And the two thanksgiving companies stand in the house of God, and I and half of the prefects with me,
So did the two companies for thanksgiving place themselves in the house of God, and I, and the half of the rulers with me.
So both choirs of those who gave thanks took their place in the house of God, and I also took my place with half of the officials with me.
From the Latin
And the priests, Eliachim, Maasia, Miamin, Michea, Elioenai, Zacharia, Hanania with trumpets,
Simplified
Both thanksgiving choirs then took their places in God's Temple. I followed with the group of leaders that was with me,
So the two bands of those who gave praise took up their positions in the house of God, and I and half of the chiefs with me:
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 on the wording of this verse, with eight of the nine words matched. The Septuagint's translation reflects the same ideas but may differ in structure and emphasis.
וַֽתַּעֲמֹ֛דְנָה שְׁתֵּ֥י הַתּוֹדֹ֖ת בְּבֵ֣ית הָאֱלֹהִ֑ים וַאֲנִ֕י וַחֲצִ֥י הַסְּגָנִ֖ים עִמִּֽי׃
8 of the 9 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 Nehemiah 12:40
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 עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfdc
too.
See NUMBER.
תּוֹדָה (to-dah) means 'thanksgiving' and encompasses various forms of praise, including songs of worship and thank-offerings. It is derived from the root meaning 'to extend the hand' and can refer to a choir or procession of worshippers. The entries consistently highlight its liturgical context and the act of giving thanks to God.
תּוֹדָה n.f. thanksgiving
give praise to י׳
thanksgiving in songs of liturgical worship
thanksgiving choir, procession, line, company
thank-offering
base
H8426 תּוֹדָה thanksgiving . give praise to י׳
. thanksgiving in songs of liturgical worship
. thanksgiving choir, procession, line, company
. thank=offering
8426 towdah to-daw'
from 3034; properly, an extension of the hand, i.e. (by
implication) avowal, or (usually) adoration; specifically, a
choir of worshippers:--confession, (sacrifice of) praise,
thanks(-giving, offering).
see HEBREW for 03034
תּוֹדָה (to.dah) — thanksgiving.
1) confession, praise, thanksgiving
1a) give praise to God
1b) thanksgiving in songs of liturgical worship, hymn of praise
1c) thanksgiving choir or procession or line or company
1d) thank-offering, sacrifice of thanksgiving
1e) confession
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bs
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
סָגָן (sagan) refers to a ruler or prefect, often indicating a subordinate position in governance. It encompasses roles like petty rulers or officials, particularly in the context of Assyrian and Babylonian administration. The term is derived from an unused root meaning to superintend, highlighting its administrative connotation.
[סָגָן, סֶ֫גֶן] n.m. prefect, ruler
base
H5461 [סָגָן, סֶ֫גֶן] prefect, ruler
5461 cagan saw-gawn'
from an unused root meaning to superintend; a prefect of a
province:--prince, ruler.
סָגָן (sa.gan) — ruler.
1) ruler, prefect, governor, a subordinate ruler
1a) prefects (of Assyria and Babylon)
1b) petty rulers or officials
Aramaic equivalent: se.gan (סְגַן "prefect" H5460)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHR/Sp1bs