Exodus 31:3 — Word Study
WLCוָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־ מְלָאכָֽה׃
BSAAnd I have filledmâlêʼ▸ [completely empowered, made full] himʼêth with the Spiritrûwach [the breath of life] of Godʼĕlôhîym [Elohim, the one supreme God] with skillchokmâh [wisdom, expertise] abilitytâbûwn [creativity, know-how] and knowledgedaʻath [understanding] in all kindskôl [every kind of] of craftsmanshipmᵉlâʼkâh [work or employment, skilled labor]
| Greek | English | Parsing |
|---|---|---|
| וָאֲמַלֵּ֥א | and I have filled | Verb, Piel, sequential imperfect first person common singular |
| אֹת֖וֹ | the object marker him | Particle, suffix |
| ר֣וּחַ | [the] spirit of | Noun common, feminine singular construct |
| אֱלֹהִ֑ים | God | Noun common, masculine plural absolute |
| בְּחָכְמָ֛ה | with skill | Preposition, noun common feminine singular absolute |
| וּבִתְבוּנָ֥ה | and with understanding | Conjunction, preposition, noun common feminine singular absolute |
| וּבְדַ֖עַת | and with knowledge | Conjunction, preposition, noun common feminine singular absolute |
| וּבְכָל־ | and with all | Conjunction, preposition, noun common masculine singular construct |
| מְלָאכָֽה׃ | workmanship | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship, |
| KJV | And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, |
| ASV | and I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, |
| YLT | and I fill him [with] the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all work, |
| WEB | I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship, |
| BBE | And I have given him the spirit of God and made him wise and full of knowledge and expert in every sort of handwork, |
Where they part company is in the nuances of translation, particularly regarding 'filled' and 'Spirit of God.'
The sentence is structured around a main verb with several prepositional phrases that elaborate on the nature of the filling.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָלֵא
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 — Exodus 31:3
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 Equips Bezalel for Craftsmanshipgenerated
Exodus 31:3 describes how God empowers Bezalel with His Spirit, granting him exceptional skill, ability, and knowledge for the work of craftsmanship required in the Tabernacle's construction. This empowerment signifies God's provision for His people, ensuring that they have the necessary talents to fulfill His commands, as also seen in Exodus 35:31.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 35:31 | And He has filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship, |
| 2 | 1 Kings 3:9 | Therefore give Your servant an understanding heart to judge Your people and to discern between good and evil. For who is able to govern this great people of Yours?” |
| 3 | 1 Kings 7:14 | He was the son of a widow from the tribe of Naphtali, and his father was a man of Tyre, a craftsman in bronze. Huram had great skill, understanding, and knowledge for every kind of bronze work. So he came to King Solomon and carried out all his work. |
| 4 | Isaiah 28:6–26 | a spirit of justice to him who sits in judgment, and a strength to those who repel the onslaught at the gate. |
| 5 | 1 Corinthians 12:4–11 | There are different gifts, but the same Spirit. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מָלֵא, va.'a.ma.Le'generated
The verb מָלֵא (male') means 'to fill' or 'be full,' indicating a complete empowerment. It is used here in the Piel stem, which emphasizes the action of filling to capacity, suggesting that Bezalel is not just filled, but fully equipped for his task.
This word encompasses both literal and figurative meanings, such as fulfilling a promise or completing a task. In this context, it highlights God's active role in providing Bezalel with the necessary skills and wisdom to carry out His divine plans.
How Translations Differ — measured against the Berean Standard Biblegenerated
The Berean Standard Bible translates this verse as 'I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship.' The KJV and ASV similarly convey the same meaning.
Sentence Structuregenerated
The main verb of the verse is וָאֲמַלֵּ֥א (va.a.maLe'), 'and I have filled,' which governs the entire clause. The structure emphasizes the action of filling Bezalel with various attributes necessary for his work.
The sentence is structured with a series of prepositional phrases that detail the nature of the filling: 'with the Spirit of God,' 'with skill,' 'with understanding,' and 'with knowledge.' This layered structure highlights the comprehensive nature of Bezalel's empowerment.
Septuagint Backgroundgenerated
The Septuagint translates מָלֵא as ἐνέπλησα, which means 'I filled.' This choice maintains the sense of complete filling and empowerment, consistent with the Hebrew.
The Greek word πνεῦμα is used for 'spirit,' indicating a close connection to the divine presence, similar to the Hebrew understanding of God's Spirit.
In plain words — the whole versegenerated
Exodus 31:3 tells us that God filled Bezalel with His Spirit, giving him skill, ability, and knowledge for all kinds of craftsmanship. This shows how God equips people for specific tasks, ensuring they have the talents needed to fulfill His commands.
Frequently Asked Questionsgenerated
It means that God empowered Bezalel with divine inspiration and skill to perform his tasks in craftsmanship.
Skill and knowledge are essential for executing detailed and precise work, especially in the construction of the Tabernacle, which was a sacred task.
This verse illustrates God's active role in providing the necessary abilities and resources for His people to accomplish His will.
Yes, similar themes of divine empowerment can be found in other passages, such as in 1 Corinthians 12:4-11, where spiritual gifts are given for the common good.
Reflection Questionsgenerated
- In what areas of my life do I feel God has equipped me with skills and knowledge?
- How can I use my talents to serve others and fulfill God's purposes?
- What does it mean for me to be filled with the Spirit of God in my daily life?
- How can I seek God's guidance in developing my skills and abilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 31:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I have filled him with the Spirit of God,.... Not with the special graces of the Spirit, or with spiritual gifts fitting for spiritual service in the knowledge of spiritual things, and the
Read John Gill on Exodus 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, I have filled him with the spirit of God.
Read Robert Jamieson on Exodus 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have filled him with the spirit of God, which was now necessary, because the Israelites in Egypt wanted ingenious education to learn these things, and therefore needed inspiration. In wisdom, or, with wisdom, the following clauses being explicatory of the former, showing what gifts of the Spirit God had filled him with, to wit, wisdom, &c.
Read Matthew Poole on Exodus 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 31:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,Ver. 3. And I have filled him.] God gifts whomsoever he calls to any employment.
Read John Trapp on Exodus 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXI. THE OF AND AHOLIAB.(1-11) The instructions needed for the making of the tabernacle, its furniture, and the priests’ dresses, were now complete. Moses was sufficiently informed, by what he had heard and seen, both as to the “Tent of Meeting” itself, and as to all its appurtenances and paraphernalia. But Moses was not himself an artist. Among the branches of knowledge comprised in his Egyptian education the skill of the artistic constructor had not been included. (See Excursus B. at the end of the Book.) It was therefore necessary that the manual work of carrying out the instructions given him should be entrusted to others. We might have expected that it would have been left to Moses to…
Read Charles John Ellicott on Exodus 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I have filled him with the spirit of God] See Clarke on Exodus 28:3. In wisdom] חכמה, chochmah, from חכם chacham, to be wise, skilful, or prudent, denoting the compass of mind and strength of capacity necessary to form a wise man: hence our word wisdom, the power of judging what is wise or best to be done; from the Saxon, [Anglo-Saxon], to teach, to advise, and [Anglo-Saxon], to judge; hence [Anglo-Saxon], the doom or judgment of the well taught, wise, or prudent man. Understanding] תבונה tebunah, from בן ban or bun, to separate, distinguish, discern; capacity to comprehend the different parts of a work, how to connect, arrange, c., in order to make a complete whole. Knowledge] דעת…
Read AdamClarke on Exodus 31 →CambridgeThe Cambridge Bible for Schools and Colleges3. the spirit of God] Regarded in the OT. as the source of any exceptional power or activity of man, as well as of supernatural spiritual gifts: see e.g. (in different connexions) Genesis 41:38, Numbers 11:17, Deuteronomy 34:9 (of administrative capacity), Judges 3:10, 1 Samuel 11:6; 1 Samuel 16:13, Micah 3:8, Isaiah 11:2; Isaiah 42:1; Isaiah 61:1; and cf. the writer’s Genesis, p. 4; DB. ii. 403a: here, of exceptional artistic capacity. in] i.e. displaying itself in. wisdom] of artistic skill, as v. 6, Exodus 28:3.
Read Cambridge on Exodus 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Filled him with the spirit of God — There is no need of explaining this as equivalent merely to the phrase “a divine spirit,” or translating “a spirit of God.” The Holy Spirit of God is intended,
Read Daniel Denison Whedon on Exodus 31 →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
And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship,
I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship,
And I have filled him with the Spirit of God, with skill, ability, and knowledge in all kinds of craftsmanship,
and I have filled him with the Spirit of God in skill, in understanding, in knowledge, and in all kinds of craftsmanship,
Tyndale line
And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
and I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
Whom I haue filled with the Spirit of God, in wisedome, and in vnderstanding and in knowledge and in all workmanship:
Strictly literal
and have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in every work,
and I fill him [with] the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all work,
and I fill him [with] the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all work,
And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
I have filled Bezalel with my Spirit, to give him wisdom, understanding, and knowledge, for all kinds of craftsmanship,
From the Latin
And I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work.
Simplified
I have filled him with the Spirit of God giving him ability, creativity, and expertise in all kinds of craftsmanship.
And I have given him the spirit of God and made him wise and full of knowledge and expert in every sort of handwork,
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint also matches closely, with all nine words corresponding directly to the Hebrew. The Dead Sea Scrolls fragment contains six words from the verse, with five supplied by an editor, indicating some textual damage.
וָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־ מְלָאכָֽה׃
9 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.
ואמלא אתו רוח אלהים בחכמה ובתבונה ובדעת ובכל מלאכה
Agrees with the Masoretic Text here, word for word.
[ואמלא] [בחכמה] ובתבונה [ובדעת] [ובכל] [מלאכה]
6 words of the verse are on this fragment — 5 supplied entire by an editor.
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 Exodus 31:3
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.
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
Conj | V-Piel-ConsecImperf-1cs — Verb · Piel · sequential imperfect first person common singularHc/Vpw1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3ms
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs — 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…
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
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…
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
N-fs — Noun common · feminine singular absoluteHNcfsa