Isaiah 45:15 — Word Study
WLCאָכֵ֕ן אַתָּ֖ה אֵ֣ל מִסְתַּתֵּ֑ר אֱלֹהֵ֥י יִשְׂרָאֵ֖ל מוֹשִֽׁיעַ׃
BSATrulyʼâkên [surely, without a doubt] Youʼattâh are a Godʼêl [Elohim, the supreme Creator] who hides Himselfçâthar [conceals, keeps secret] O Godʼĕlôhîym [the one supreme God] of IsraelYisrâʼêl [the descendants of Jacob] the Savioryâshaʻ [Deliverer, Rescuer]
| Greek | English | Parsing |
|---|---|---|
| אָכֵ֕ן | truly | Particle |
| אַתָּ֖ה | you | Pronoun |
| אֵ֣ל | [are] a God | Noun common, masculine singular absolute |
| מִסְתַּתֵּ֑ר | [who] hides himself | Verb, Hithpael, participle (active) masculine singular |
| אֱלֹהֵ֥י | O God of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מוֹשִֽׁיעַ׃ | deliverer | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Truly You are a God who hides Himself, O God of Israel, the Savior. |
| KJV | Verily thou art a God that hidest thyself, O God of Israel, the Saviour. |
| ASV | Verily thou art a God that hidest thyself, O God of Israel, the Saviour. |
| YLT | Surely Thou [art] a God hiding Thyself, God of Israel — Saviour! |
| WEB | Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’” |
| BBE | Truly, you have a secret God, the God of Israel is a Saviour! |
Where they part company is אָכֵן — see How Translations Differ.
The sentence is structured around a main clause with additional descriptive clauses that clarify God's identity and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbסָתַר
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 — Isaiah 45:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Assurance to Israelgenerated
Isaiah 45:15 reveals God's assurance to Israel, emphasizing His unique identity as the one true God who, while hidden, is actively involved in their salvation. The surrounding verses highlight God's sovereignty and the futility of idols, reinforcing the message that He alone is worthy of worship and trust.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 8:17 | I will wait for the LORD, who is hiding His face from the house of Jacob. I will put my trust in Him. |
| 2 | Isaiah 57:17 | I was enraged by his sinful greed, so I struck him and hid My face in anger; yet he kept turning back to the desires of his heart. |
| 3 | Psalm 44:24 | Why do You hide Your face and forget our affliction and oppression? |
| 4 | Psalm 77:19 | Your path led through the sea, Your way through the mighty waters, but Your footprints were not to be found. |
| 5 | John 13:7 | Jesus replied, “You do not realize now what I am doing, but later you will understand.” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — אָכֵן, 'a.Khengenerated
The word אָכֵן (*'a.Khen*) is a particle that conveys strong affirmation, meaning 'surely' or 'truly.' It is often used to emphasize certainty and contrast, as seen in its use in Genesis 28:16.
This word's function in the verse underscores the certainty of God's identity and actions, providing a strong foundation for the declaration that He is the hidden God who is also the Savior.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has truly, while the KJV and ASV also use truly, maintaining the emphasis of אָכֵן.
Where others part company with the BSB they part company over the rendering of אָכֵן: surely (LSV, YLT) reflects a similar meaning but with a slight variation in emphasis.
Sentence Structuregenerated
The main verb structure is governed by the subject אַתָּה, you, with the predicate אֵל, God, followed by a participial phrase מִסְתַּתֵּר, hides Himself. The order places emphasis on God’s identity and His action of hiding.
The structure highlights the relationship between God and Israel, asserting that despite His hiddenness, He is the true God and Savior.
Septuagint Backgroundgenerated
The Septuagint translates אֵל as θεός, indicating a direct equivalence in meaning, emphasizing God's divine nature.
The choice of σὺ for אַתָּה also maintains the direct address to God, preserving the personal relationship conveyed in the Hebrew.
In plain words — the whole versegenerated
Isaiah 45:15 expresses that God is truly the one who hides Himself, yet He is the God of Israel and their Savior. This verse reassures Israel of God's unique presence and power, contrasting Him with the idols that cannot save.
Frequently Asked Questionsgenerated
It suggests that God's ways and presence may not always be visible or understood, yet He is actively involved in the lives of His people.
The verse emphasizes that despite His hiddenness, God is the one true God and Savior of Israel.
It highlights God's role as a deliverer and protector, assuring Israel of His commitment to their salvation.
It reinforces the message that God is sovereign and powerful, contrasting Him with the idols that cannot save.
Reflection Questionsgenerated
- In what ways have I experienced God's hiddenness in my life, and how can I trust in His presence?
- How does understanding God as my Savior impact my daily life?
- What are some areas where I might be tempted to rely on 'idols' rather than on God?
- How can I share the truth of God's hiddenness and salvation with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVerily thou art a God that hideth thyself,.... Who hid himself from the Gentile world for some hundreds of years, who had no knowledge of the true God, lived without him in the world, and whose times
Read John Gill on Isaiah 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryVerily thou art a God that hidest thyself, O God of Israel, the Saviour. Verily thou (art) a God that hidest thyself.
Read Robert Jamieson on Isaiah 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese are the words of the prophet, drawn from him by the contemplation of the great and various works and dispensations of God towards his church, and in the world. That hidest thyself, to wit, from thy people for a season. Thy counsels are deep and incomprehensible, thy ways and carriages are past finding out, and full of beautiful variety. Sometimes thou hidest thy face, and withdrawest thy help from thy people, and sometimes thou dost show thyself to be their God and Saviour, as it follows. And therefore it is meet that we should patiently wait for the accomplishment of these glorious things here promised to us. And this admonition is most fitly inserted here, to prevent the mistakes of…
Read Matthew Poole on Isaiah 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:15 Verily thou [art] a God that hidest thyself, O God of Israel, the Saviour.Ver. 15. Verily thou art a God that hidest thyself.] As thou art invisible, and dwellest in light inaccessible; so in thy dispensations thou goest a way by thyself, and thy judgments are unsearchable. "Thou hidest thyself," and standest off a while sometimes from the help of thy poor people, but wilt appear to them and for them in due time. The Septuagint here translate Tu es Deus et nesciebamus, Thou art God, and we knew thee not. And this the fathers interpret concerning Christ; and hence the Jews seem to have drawn that speech of theirs, "Christ when he cometh, no man knoweth whence he is." Haec…
Read John Trapp on Isaiah 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Verily thou art a God that hidest thyself . . .—The words have been variously taken: (1) as continuing the wondering homage of the heathen; (2) as spoken by the prophet as he surveys the unsearchable ways of God. (Comp. Romans 11:33.) Through the long years of exile He had seemed to hide Himself, to be negligent of His people (Isaiah 8:17; Isaiah 54:8; Psalms 55:1) or unable to help them. Now it would be seen that He had all along been as the Strong one (El) working for their deliverance.
Read Charles John Ellicott on Isaiah 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Verily thou art a God that hidest thyself] At present, from the nations of the world. O God of Israel, the Saviour] While thou revealest thyself to the Israelites and savest them.
Read AdamClarke on Isaiah 45 →CambridgeThe Cambridge Bible for Schools and Colleges15. It is difficult to say whether this verse continues the confession of the heathen, or whether it contains the prophet’s own reflexion on the marvellous issue of the deliverance. a God that hidest thyself] The prophet would perhaps hardly have used this language in his own name (see Isaiah 45:19). But to the nations of the world Jehovah had hitherto been a hidden deity; His power and glory had never been reflected in the fortunes of His own people. Now at length He is revealed in His true character, as a “Saviour” (or Deliverer) (see on ch. Isaiah 43:3). Comp., however, ch. Isaiah 55:8 f.; Deuteronomy 29:29; Proverbs 25:2, for a sense in which Jehovah might be said to hide Himself even…
Read Cambridge on Isaiah 45 →Albert Barnes1798–1870Barnes' Notes on the BibleVerily thou art a God that hidest thyself - That is, that hidest thy counsels and plans.
Read Albert Barnes on Isaiah 45 →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
Truly You are a God who hides Himself, O God of Israel, the Savior.
Most certainly you are a God who has hidden yourself, God of Israel, the Savior.’”
Truly You are a God who hides Himself, O God of Israel, the Savior.
Yes, you are a God who keeps hidden, O God of Israel, deliverer!
Tyndale line
Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Verily thou art a God that hidest thyself, O God of Israel, the Savior.
Verely thou, O God, hidest thy selfe, O God, the Sauiour of Israel.
Strictly literal
Verily thou art a God that hidest thyself, O God of Israel, the Saviour. ...
Surely Thou [art] a God hiding Thyself, God of Israel — Saviour!
Surely You [are] a God hiding Yourself, God of Israel—Savior!
Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Truly you are a God who hides yourself, God of Israel, Savior.
From the Latin
Verily thou art a hidden God, the God of Israel the saviour.
Simplified
Yet you are a God who hides himself, God of Israel, Savior.
Truly, you have a secret God, the God of Israel is a Saviour!
Word by word, the decisions they made
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 Dead Sea Scrolls — 1Qisaa agree closely, with the same seven words preserved. The Septuagint shows a similar structure but reflects its own word order and articles.
אָכֵ֕ן אַתָּ֖ה אֵ֣ל מִסְתַּתֵּ֑ר אֱלֹהֵ֥י יִשְׂרָאֵ֖ל מוֹשִֽׁיעַ׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אכן אתה אל מסתתר אלוהי ישראל מושיע
7 words on the leather.
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 Isaiah 45:15
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 אָכֵן (*aken*) is an adverb that conveys strong affirmation, meaning 'surely' or 'truly.' It can also emphasize contrast, translating to 'but indeed' or 'but in fact.' The word is derived from related roots indicating firmness and certainty.
אָכֵן adv. with strong asseverative force:
surely, truly
emphasizing a contrast, but indeed, but in fact
base
H403 אָכֵן with strong asseverative force: . surely, truly
. emphasizing a contrast, but indeed, but in fact
403 'aken aw-kane'
from 3559 (compare 3651); firmly; figuratively, surely; also
(advers.) but:--but, certainly, nevertheless, surely, truly,
verily.
see HEBREW for 03559
see HEBREW for 03651
אָכֵן (a.khen) — surely.
1) surely, truly, indeed
1a) truly, indeed (strong assertive force)
1b) but indeed, but in fact (emphasizing a contrast)
Adv — ParticleHTj
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
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 constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
→ An appellation of Jesus Ro 11:26