Job 12:4 — Word Study
WLCשְׂחֹ֤ק לְרֵעֵ֨הוּ׀ אֶֽהְיֶ֗ה קֹרֵ֣א לֶ֭אֱלוֹהַּ וַֽיַּעֲנֵ֑הוּ שְׂ֝ח֗וֹק צַדִּ֥יק תָּמִֽים׃
BSAI amhâyâh▸ ◂a laughingstocksᵉchôwq [a mockery, object of scorn] to my friendsrêaʻ [neighbors, companions] though I calledqârâʼ [cried out, invoked] on Godʼĕlôwahh [Eloah, the one true God] and He answeredʻânâh▸ [responded, dwelt with me] The righteoustsaddîyq [just, upright] and upright mantâmîym [blameless, perfect] is a laughingstocksᵉchôwq [subject to mockery, scorn]
| Greek | English | Parsing |
|---|---|---|
| שְׂחֹ֤ק | a laughingstock | Noun common, masculine singular absolute |
| לְרֵעֵ֨הוּ׀ | to friend his | Preposition, noun common masculine singular construct, suffix |
| אֶֽהְיֶ֗ה | I am | Verb, Qal, imperfect first person common singular |
| קֹרֵ֣א | [one who] called | Verb, Qal, participle (active) masculine singular |
| לֶ֭אֱלוֹהַּ | to God | Preposition, noun common masculine singular absolute |
| וַֽיַּעֲנֵ֑הוּ | and he answered him | Verb qal sequential imperfect third person masculine singular, suffix |
| שְׂ֝ח֗וֹק | [is] a laughingstock | Noun common, masculine singular absolute |
| צַדִּ֥יק | a righteous [person] | Adj |
| תָּמִֽים׃ | a blameless [person] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock. |
| KJV | I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn. |
| ASV | I am as one that is a laughing-stock to his neighbor, I who called upon God, and he answered: The just, the perfect man is a laughing-stock. |
| YLT | A laughter to his friend I am: 'He calleth to God, and He answereth him,' A laughter [is] the perfect righteous one. |
| WEB | I am like one who is a joke to his neighbor, I, who called on God, and he answered. The just, the blameless man is a joke. |
| BBE | It seems that I am to be as one who is a cause of laughing to his neighbour, one who makes his prayer to God and is answered! the upright man who has done no wrong is to be made sport of! |
Where they part company is צַדִּ֥יק and תָּמִֽים — see How Translations Differ.
The main clause is followed by a participial phrase and another clause, creating a layered structure that emphasizes Job's plight.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 12:4
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Defense of His Integritygenerated
Job 12:4 occurs in a section where Job defends his integrity against the accusations of his friends. He feels that despite his righteousness and his calls to God, he is ridiculed by those closest to him. This reflects the broader theme of suffering and the misunderstanding of the righteous in the Book of Job, where Job grapples with the apparent disconnect between his faithfulness and his current afflictions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 11:3 | Should your babbling put others to silence? Will you scoff without rebuke? |
| 2 | Job 16:10 | They open their mouths against me and strike my cheeks with contempt; they join together against me. |
| 3 | Job 17:2–6 | Surely mockers surround me, and my eyes must gaze at their rebellion. |
| 4 | Job 21:3 | Bear with me while I speak; then, after I have spoken, you may go on mocking. |
| 5 | Job 30:1 | “But now they mock me, men younger than I am, whose fathers I would have refused to entrust with my sheep dogs. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — שְׂחֹ֤ק, se.Chokgenerated
The word שְׂחֹק (sechok) is a noun that denotes laughter, but here it carries a deeper meaning of mockery or scorn. It is derived from a root that means to laugh, and it can encompass both joyful and derisive expressions. In this context, Job uses it to describe how he is perceived by his friends — as an object of ridicule.
This duality of laughter highlights the painful irony in Job's situation: he is a righteous man, yet he is treated as a fool. The use of this word emphasizes the emotional weight of Job's suffering and the misunderstanding he faces from those who should support him.
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 laughingstock, which is consistent with the KJV and the ASV, all capturing the sense of mockery inherent in שְׂחֹ֤ק.
Sentence Structuregenerated
The verse contains a main clause led by the verb אֶֽהְיֶ֗ה, I am, which establishes Job's state of being. It is followed by a prepositional phrase describing the relationship to his friends and another clause that details his action of calling on God. The structure emphasizes Job's feelings of isolation and ridicule.
The word order places Job's identity as a laughingstock at the forefront, underscoring the weight of his emotional state and the societal perception of his suffering.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֶֽהְיֶ֗ה is rendered as ἐγενήθη (egenēthē), which means 'to become' or 'to come into being.' This choice reflects a similar existential state but may carry a slightly different nuance in the Greek context.
The absence of a direct translation for שְׂחֹ֤ק in the LXX indicates a potential interpretative gap, suggesting that the translators may have viewed the concept of mockery differently.
In plain words — the whole versegenerated
Job 12:4 expresses Job's feeling of being mocked by his friends despite his pleas to God, who answered him. He emphasizes that even the righteous and blameless are subject to ridicule.
Frequently Asked Questionsgenerated
Job feels that he is ridiculed by his friends, despite his integrity and his calls to God for help.
Job's experience illustrates the disconnect between righteousness and suffering, a central theme in the Book of Job.
Job's calling on God demonstrates his faith and reliance on divine help, even as he faces mockery from those around him.
Job highlights that even those who are just and blameless can be subjected to scorn, challenging the assumptions of his friends about suffering and righteousness.
Reflection Questionsgenerated
- How do I respond when I feel misunderstood or mocked by others?
- In what ways can I support those who are suffering and feeling ridiculed?
- What does this verse teach me about the nature of righteousness and suffering?
- How can I maintain my integrity in the face of criticism or scorn?
The early church on this verse — how the Fathers read it
Early church commentators reflect on Job's lament, using this verse to discuss the nature of suffering and the perception of righteousness.
“Did I lose my common sense, by any chance,” Job says, “because I fell into misery?” Here he presents himself as a righteous man,Early Church Fathers on Job 12 →
He that is mocked of his neighbour as I am, calleth upon God, and He answereth him. Oftentimes the frail mind, when it is welcomed by the breath of human regard on the score of good actions, runs out into outward delights,Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI am [as] one mocked of his neighbour,.... That is, according to Sephorno, if I knew not, or denied those things you have been speaking of concerning God, his immensity, sovereignty, and wisdom, I
Read John Gill on Job 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn. Mocked. The unfounded accusations of Job's friends were a 'mockery' of him.
Read Robert Jamieson on Job 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAs one mocked of his neighbour, Heb. I am a derision (the infinitive being put for a noun, as is usual both in the Hebrew and other languages) to my neighbour, i.e. to these three, who have pretended and would be thought to be my friends and neighbours; whom therefore such carriage doth very ill become. Instead of supporting and comforting me, they make a sport and scorn of me. Who calleth upon God, and he answereth him. This who belongs either, 1. To Job, who here declares his own practice in this case: When you mock me, I go to God with my complaints and prayers, and he hears me, though you will not. But this seems not to agree either with the context, or with other passages of Job; in…
Read Matthew Poole on Job 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:4 I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn.Ver. 4. Iam as one mocked of his neighbour] Those that should countenance and comfort me contemn and scorn me. I am their laughter and pastime; so he took it, since they sat so heavily upon the skirts of his conscience, and would not weigh his reasons brought in his own defence. Who calleth upon God, and he answereth him] i.e. I, Job, do make God my refuge when these jeering neighbours of mine do shame my counsel, Psalms 14:6, and would mock me out of my religion; but God favoureth me though men frown; and where human help faileth Divine appeareth. Or thus…
Read John Trapp on Job 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I am as one mocked of his neighbour.—The laughing-stock of his companion—he who called on God, and He answered him. This is either the character Job claims for himself, or it is the supposed taunt of his friends—the righteous and the perfect a laughing-stock, or, the righteous and the perfect might be a laughing-stock. Ridicule is no test of truth or of merit.
Read Charles John Ellicott on Job 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. I am as one mocked of his neighbour] Though I am invoking God for help and salvation, yet my friends mock me in this most solemn and sacred work. But God answereth me. The just upright man is laughed to scorn] This is a very difficult verse, on which no two critics seem to be agreed. Mr. Good translates the fourth and fifth verses thus: - "Thus brother is become a laughing-stock to his companions, While calling upon God that he would succour him. The just, the perfect man, is a laughing-stock to the proud, A derision amidst the sunshine of the prosperous, While ready to slip with his foot. For a vindication of this version, I must refer to his notes. Coverdale gives at least a good…
Read AdamClarke on Job 12 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. Job laments how low he had fallen when men thought to instruct him, a man of God, with such primary truths regarding God’s operation in the world. Yet it was but an illustration of the general truth—righteousness when unfortunate was held in contempt. The verses read,
Read Cambridge on Job 12 →Albert Barnes1798–1870Barnes' Notes on the BibleI am as one mocked of his neighbour - There has been considerable variety in the interpretation of this verse. The general sense is, that Job felt himself to be a mere laughing-stock for his neighbors.
Read Albert Barnes on Job 12 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock.
I am like one who is a joke to his neighbor, I, who called on God, and he answered. The just, the blameless man is a joke.
I am a laughingstock to my friends, though I called on God, and He answered. The righteous and upright man is a laughingstock.
I am a laughingstock to my friends, I, who called on God and whom he answered – a righteous and blameless man is a laughingstock!
Tyndale line
I am as one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright man is laughed to scorn.
I am as one that is a laughing-stock to his neighbor, I who called upon God, and he answered: The just, the perfect man is a laughing-stock.
I am as one that is a laughing-stock to his neighbour, a man that called upon God, and he answered him: the just, the perfect man is a laughing-stock.
I am as one mocked by his neighbor, who calleth upon God, and he answereth him: the just upright man is derided.
I am as one mocked of his neighbour, who calleth vpon God, and he heareth him: the iust and the vpright is laughed to scorne.
Strictly literal
I am to be one that is a derision to his friend, I who call upon God, and whom he will answer: a derision is the just upright [man].
A laughter to his friend I am: 'He calleth to God, and He answereth him,' A laughter [is] the perfect righteous one.
I am a laughter to his friend: He calls to God, and He answers him, || A laughter [is] the perfect righteous one.
I am as one laughed at by his friend, who calleth upon God, while he answered him: [yea,] a laughing-stock though righteous and innocent.
I am something for my neighbor to laugh at— I, one who called on God and who was answered by him! I, a just and blameless man—I am now something to laugh at.
From the Latin
He that is mocked by his friends as I, shall call upon God and he will hear him: for the simplicity of the just man is laughed to scorn.
Simplified
But my friends laugh at me because I called on God and he answered me: the innocent man who does right has become an object of derision.
It seems that I am to be as one who is a cause of laughing to his neighbour, one who makes his prayer to God and is answered! the upright man who has done no wrong is to be made sport of!
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 presents Job's lament in full, while the Septuagint reflects only partial alignment with the Hebrew text. The differences highlight the complexities of translation and interpretation across traditions.
שְׂחֹ֤ק לְרֵעֵ֨הוּ׀ אֶֽהְיֶ֗ה קֹרֵ֣א לֶ֭אֱלוֹהַּ וַֽיַּעֲנֵ֑הוּ שְׂ֝ח֗וֹק צַדִּ֥יק תָּמִֽים׃
1 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 12:4
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.
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
N-ms — Noun common · masculine singular absoluteHNcmsa
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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…
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/Sp3ms
שְׂחֹק (sechok) refers to laughter, encompassing both joyful and mocking expressions. It can denote merriment, derision, or being a laughing stock. The word is derived from a root meaning to laugh, and it appears in contexts of both joy and scorn.
שְׂחֹק, שְׂחוֹק n.[m.] laughter, derision, sport
base
H7814 שְׂחֹק, שְׂחוֹק
7814 schowq sekh-oke'
or schoq {sekh-oke'}; from 7832; laughter (in merriment or
defiance):--derision, laughter(-ed to scorn, -ing), mocked,
sport.
see HEBREW for 07832
שְׂחֹק (se.choq) — laughter.
1) laughter, laughing stock, mocking, derision
1a) laughter
1a1) joyful
1a2) hollow
1b) derision (of object)
1c) sport
N-ms — Noun common · masculine singular absoluteHNcmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa