Isaiah 45:5 — Word Study
WLCאֲנִ֤י יְהוָה֙ וְאֵ֣ין ע֔וֹד זוּלָתִ֖י אֵ֣ין אֱלֹהִ֑ים אֲאַזֶּרְךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃
BSAIʼănîy am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and there is noʼayin otherʻôwd [none else, no one] there is noʼayin Godʼĕlôhîym [Elohim, the supreme deity] but Mezûwlâh [except Me] I will equip you for battleʼâzar▸ [gird, surround with strength, war] though you have notlôʼ known Meyâdaʻ■ [ascertained, perceived, in a personal, intimate way]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֤י | I | Pronoun |
| יְהוָה֙ | [am] Yahweh | Noun proper |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| ע֔וֹד | [is] yet | Adv |
| זוּלָתִ֖י | besides me | Noun common feminine singular construct, suffix |
| אֵ֣ין | there not | Noun common, masculine singular construct |
| אֱלֹהִ֑ים | [is] a god | Noun common, masculine plural absolute |
| אֲאַזֶּרְךָ֖ | I will gird you | Verb piel imperfect first person common singular, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| יְדַעְתָּֽנִי׃ | you know me | Verb qal perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me, |
| KJV | ¶ I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: |
| ASV | I am Jehovah, and there is none else; besides me there is no God. I will gird thee, though thou hast not known me; |
| YLT | I [am] Jehovah, and there is none else, Except Me there is no God, I gird thee, and thou hast not known Me. |
| WEB | I am Yahweh, and there is no one else. Besides me, there is no God. I will strengthen you, though you have not known me, |
| BBE | I am the Lord, and there is no other; there is no God but me: I will make you ready for war, though you had no knowledge of me: |
Where they part company is ע֔וֹד — see How Translations Differ.
The sentence is structured with a main declaration followed by supporting clauses that elaborate on God's uniqueness and His promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
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 45:5
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 Sovereignty and Promisegenerated
Isaiah 45:5 presents a powerful assertion of God's uniqueness and sovereignty. The passage emphasizes that there is no other god besides Him, highlighting His role as the one who equips His people for the challenges they face. This declaration comes in the context of God's relationship with Israel, underscoring both His authority and His commitment to their well-being, despite their lack of personal knowledge of Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 45:14–18 | This is what the LORD says: “The products of Egypt and the merchandise of Cush, along with the Sabeans, men of stature, will come over to you and will be yours; they will trudge behind you; they will come over in chains and bow down to you. They will confess to you: ‘God is indeed with you, and there is no other; there is no other God.’” |
| 2 | Isaiah 44:8 | Do not tremble or fear. Have I not told you and declared it long ago? You are My witnesses! Is there any God but Me? There is no other Rock; I know not one.” |
| 3 | Isaiah 46:9 | Remember what happened long ago, for I am God, and there is no other; I am God, and there is none like Me. |
| 4 | Deuteronomy 4:35–39 | You were shown these things so that you would know that the LORD is God; there is no other besides Him. |
| 5 | Deuteronomy 32:39 | See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה, transliterated as Yahweh, is the proper name of the God of Israel, signifying His eternal and self-existent nature. It is often rendered as 'the LORD' in English translations and is deeply rooted in the covenant relationship between God and His people.
This name is pivotal in the Hebrew Bible, emphasizing God's unique identity and authority. It appears frequently throughout the Old Testament, particularly in contexts that reveal His character and promises to Israel.
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 there is no other, and this is echoed in the KJV and ASV, which also affirm the exclusivity of God.
Where translations differ is in the rendering of ע֔וֹד. The ASV, KJV, and others use none else, while the WEB opts for no one, reflecting a subtle difference in emphasis.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main subject being אֲנִי, I, followed by the predicate יְהוָה, the LORD. The structure emphasizes God's declaration of His singularity and the absence of other gods.
The finite verb אֲאַזֶּרְךָ֖, I will gird you, serves as a key action point, linking God's promise of support to His people, while the clauses following it elaborate on His unique status and the lack of knowledge on the part of the people.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָה is rendered as κύριος, which means 'Lord' and carries the same connotation of authority and divinity. This choice aligns with the traditional understanding of God's sovereignty.
The use of אֱלֹהִ֑ים is translated as θεός, also meaning 'God', reinforcing the idea of His supreme power and the distinction between Him and any other deities.
In plain words — the whole versegenerated
Isaiah 45:5 states that the LORD, Yahweh, is the only God and that there is no other. He promises to equip His people for battle, even though they do not know Him personally. This verse emphasizes God's unique position as the sole deity and His commitment to support His people.
Frequently Asked Questionsgenerated
This emphasizes the uniqueness of Yahweh as the only true God, rejecting the existence of any other deities.
God provides strength and support, preparing His people for the challenges they face, both spiritually and physically.
To know God personally involves a relationship with Him that goes beyond mere acknowledgment; it is about experiencing His presence and guidance in one's life.
This reflects the reality that many people may acknowledge God but lack a personal, intimate relationship with Him, which is essential for true understanding.
Reflection Questionsgenerated
- In what ways do I acknowledge God's sovereignty in my life?
- How can I deepen my personal relationship with God?
- What battles am I facing where I need to rely on God's strength?
- How does understanding that there is no other God impact my faith and daily decisions?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to highlight God's sovereignty and the importance of knowing Him. Their insights are drawn from their commentaries and teachings.
[Cyrus] also was a slave to the error of idolatry. Even though he had received kingship from the God of the universe and obtained such great assistance from him, he had not known the dispenser of these benefits.Early Church Fathers on Isaiah 45 →
“I have called you by name, I have surnamed you, though you do not know me.” God addresses these words to Cyrus, so as to say, I have honored you to such an extent that, even before you were born,Early Church Fathers on Isaiah 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 45:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am the Lord, and there is none else,.... Whom thou, O Cyrus, for the words are directed to him, ought to own, serve, and worship: there is no God besides me; in heaven or earth, in any of the
Read John Gill on Isaiah 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: I (am) the Lord, and (there is) none else - (Isaiah 42:8; Isaiah 43:3; Isaiah 43:11;
Read Robert Jamieson on Isaiah 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI girded thee; I made thee strong and active, and fitted and disposed thee for these great and warlike enterprises. For these were the uses and significations of girding in Scripture: see 45:3.
Read Matthew Poole on Isaiah 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 45:5 I [am] the LORD, and [there is] none else, [there is] no God beside me: I girded thee, though thou hast not known me:Ver. 5. I am the Lord, and none else.] None of thy Persian gods, to whom thou didst offer solemn sacrifice, both at the beginning of thy reign, and. likewise at thy death, if Zenophon may be believed, saying, Iupiter patriae et Sol, &c., magnas ago vobis gratias, quod vestram de me curam intellexi, &c. Though thou hast not known me.] Or, When as yet thou wast altogether ignorant of me. That he afterwards believed the immortality of the soul, Cicero testifieth in his Cato Major; and that he believed in Christ for the salvation of his soul, Scultetus thinketh…
Read John Trapp on Isaiah 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) There is no God beside me.—Commonly, the formula is used in antithesis to polytheism. Possibly we may think of it here as in contrast with the dualism of Persia, or, if that be assigned to a later date, of Babylonia. I girded thee.—The opposite of the “loosing,” or “ungirding,” of Isaiah 45:1, and so implying the idea of giving strength.
Read Charles John Ellicott on Isaiah 45 →CambridgeThe Cambridge Bible for Schools and Colleges5. I gird thee] the contrast to “loose the loins of kings” in Isaiah 45:1.
Read Cambridge on Isaiah 45 →Albert Barnes1798–1870Barnes' Notes on the BibleI am the Lord ... - (see the notes at Isaiah 42:8; Isaiah 43:2; Isaiah 44:8; Isaiah 45:14, Isaiah 45:18, Isaiah 45:22). I girded thee ... - (see the note at Isaiah 45:1).
Read Albert Barnes on Isaiah 45 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5, 6. I girded thee — Rather, I will gird thee. The Hebrew is future.
Read Daniel Denison Whedon 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
I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me,
I am Yahweh, and there is no one else. Besides me, there is no God. I will strengthen you, though you have not known me,
I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me,
I am the Lord, I have no peer, there is no God but me. I arm you for battle, even though you do not recognize me.
Tyndale line
¶ I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
I am Jehovah, and there is none else; besides me there is no God. I will gird thee, though thou hast not known me;
I am the LORD, and there is none else; beside me there is no God: I will gird thee, though thou hast not known me:
I am the LORD, and there is none else, there is no God besides me: I girded thee, though thou hast not known me:
I am the Lord and there is none other: there is no God besides me: I girded thee though thou hast not knowen me,
Strictly literal
I [am] Jehovah, and there is none else; there is no God beside me: I girded thee, and thou hast not known me;
I [am] Jehovah, and there is none else, Except Me there is no God, I gird thee, and thou hast not known Me.
I [am] YHWH, and there is none else, || There is no God except Me, || I gird you, and you have not known Me.
I am the Lord, and there is none else, beside me there is no god; I assisted thee, though thou hast not known me.
I am Yahweh, and there is no other; there is no God but me. I will arm you for battle, though you have not known me;
From the Latin
I am the Lord, and there is none else: there is no God, besides me: I girded thee, and thou hast not known me:
Simplified
I am the Lord, there is no God apart from me. Apart from me there is no God. I will make you strong, even though you don't know me,
I am the Lord, and there is no other; there is no God but me: I will make you ready for war, though you had no knowledge of me:
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 of Isaiah 45:5 reads: 'I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me.' The Septuagint shows a close alignment with the Masoretic Text, matching 8 of the 10 words, though its word order and articles differ due to its translation style. The Dead Sea Scrolls, particularly 1Qisaa, also align closely with the Masoretic Text, with only minor variations in spelling and phrasing. The 1Q8 fragment contains parts of the verse, but several words are restored by an editor, while the 4Q57 fragment has no text preserved and is heavily edited. Overall, the Masoretic Text is well-supported by these ancient witnesses, demonstrating consistency across different manuscripts.
אֲנִ֤י יְהוָה֙ וְאֵ֣ין ע֔וֹד זוּלָתִ֖י אֵ֣ין אֱלֹהִ֑ים אֲאַזֶּרְךָ֖ וְלֹ֥א יְדַעְתָּֽנִי׃
8 of the 10 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.
אני יהוה ואין עוד זולת׳י ואין אלוהים אאזר׳כה ולוא ידעת׳ני
10 words on the leather.
[אני] [יהוה] [ואין] עוד וזולת׳י אין אלהים [אאזר׳ך] [ולא] [ידעת׳ני]
3 words on the leather — 1 partly restored, 6 supplied entire by an editor.
[אני] [יהוה] [ואין] [עוד] [זולת׳י] [אין] [אלהים] [אאזר׳ך] [ולא] [ידעת׳ני]
nothing on the leather here — 10 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 Isaiah 45:5
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.
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)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
זוּלָה (zuwlah) refers to a concept of removal or exception. It is primarily used as a preposition or conjunction meaning 'except' or 'beside.' The word is derived from a root that suggests scattering, and its usage is limited in the Old Testament.
[זוּלָה] n.[f.] prop. removal, only found in st. c. as prep. and conj. except, only save that
base
H2108 [זוּלָה] prop. removal, only found in st. c. as prep. and conj. except, only save that
2108 zuwlah zoo-law'
from 2107; probably scattering, i.e. removal; used
adverbially, except:--beside, but, only, save.
see HEBREW for 02107
זוּלָה (zu.lah) — exception.
1) a removal, a putting away
prep
2) except, besides, with the exception of, with removal of
conj
3) except that
Prep | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
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…
אָזַר (azar) is a Hebrew verb meaning to gird, encompass, or equip. It has various forms, including Qal (to gird), Niphal (to be girded), and Piel (to hold close). The word conveys a sense of preparation and strength, often used in contexts related to readiness for action or war.
[אָזַר] vb. gird, encompass, equip
Qal gird, gird on
Niph. girded with might
Pi. gird
Hithp. gird oneself
base
H247 [אָזַר] gird, encompass, equip
247 'azar aw-zar'
a primitive root; to belt:--bind (compass) about, gird (up,
with).
אָזַר (a.zar) — to gird.
1) gird, encompass, equip, clothe
1a) (Qal) to gird, gird on (metaphorical of strength)
1b) (Niphal) be girded
1c)(Piel) hold close, clasp
1d) (Hiphpael) gird oneself (for war)
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bs