Job 15:25 — Word Study
WLCכִּֽי־ נָטָ֣ה אֶל־ אֵ֣ל יָד֑וֹ וְאֶל־ שַׁ֝דַּ֗י יִתְגַּבָּֽר׃
BSAForkîy [because, since] he has stretched outnâṭâh■ [extended, reached forth] his handyâd [an open hand; strength, a side or share] againstʼêl [toward, in opposition to] Godʼêl [the Almighty, divine Ruler] and has vaunted himselfgâbar▸ [exalted, proudly lifted, strengthened himself, made himself mighty] againstʼêl [in defiance of, in challenge to] the AlmightyShadday [Shadday, all-powerful One]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| נָטָ֣ה | he has stretched out | Verb, Qal, perfect third person masculine singular |
| אֶל־ | against | Preposition |
| אֵ֣ל | God | Noun common, masculine singular absolute |
| יָד֑וֹ | hand his | Noun common both singular construct, suffix |
| וְאֶל־ | and to | Conjunction, preposition |
| שַׁ֝דַּ֗י | [the] Almighty | Noun proper |
| יִתְגַּבָּֽר׃ | he behaves proudly | Verb, Hithpael, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For he has stretched out his hand against God and has vaunted himself against the Almighty, |
| KJV | For he stretcheth out his hand against God, and strengtheneth himself against the Almighty. |
| ASV | Because he hath stretched out his hand against God, And behaveth himself proudly against the Almighty; |
| YLT | For he stretched out against God his hand, And against the Mighty he maketh himself mighty. |
| WEB | Because he has stretched out his hand against God, and behaves himself proudly against the Almighty, |
| BBE | Because his hand is stretched out against God, and his heart is lifted up against the Ruler of all, |
There are no significant differences among the translations regarding this verse.
The structure features a main clause followed by a second clause, emphasizing the actions taken against God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָטָה
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 15:25
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 — Eliphaz's Speech to Jobgenerated
Job 15:25 is part of a larger argument where Eliphaz admonishes Job for his perceived arrogance and defiance against God. Eliphaz believes that such behavior leads to dire consequences, as he describes the wicked man's boldness in challenging the Almighty. This speech reflects the broader themes of suffering and divine justice found throughout the Book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:23 | And if in spite of these things you do not accept My discipline, but continue to walk in hostility toward Me, |
| 2 | Psalm 73:9–11 | They set their mouths against the heavens, and their tongues strut across the earth. |
| 3 | Isaiah 27:4 | I am not angry. If only thorns and briers confronted Me, I would march and trample them, I would burn them to the ground. |
| 4 | Daniel 5:23 | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| 5 | Malachi 3:13 | “Your words against Me have been harsh,” says the LORD. “Yet you ask, ‘What have we spoken against You?’ |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יִתְגַּבָּֽר, yit.ga.Bargenerated
The verb גָּבַר (gabar) means to be strong or mighty. In this Hithpael form, it indicates a reflexive action, suggesting that the subject is not only strong but is also acting in a proud or boastful manner. The parsing as imperfect third person masculine singular indicates an ongoing or habitual action, emphasizing the continual nature of this defiance against God.
This word captures the essence of prideful behavior, where the individual elevates themselves against divine authority. Eliphaz uses this term to highlight the folly of such arrogance, warning that it leads to inevitable downfall.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which aligns closely with the KJV and ASV in using the term vaunted to convey the sense of prideful boasting.
Sentence Structuregenerated
The main verb נָטָה (natah) governs the structure, indicating the action of stretching out a hand. This is followed by a prepositional phrase אֶל־ אֵל (el 'el), which specifies the direction of the action towards God. The second clause introduces another verb, יִתְגַּבָּֽר (yit.ga.Bar), indicating the prideful behavior against the Almighty.
The sentence structure emphasizes the actions taken against God, with the verbs and prepositional phrases clearly delineating the subject's defiance.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָטָה is translated as ἦρκεν (ērken), which carries a similar meaning of stretching out. This choice reflects a direct correspondence to the original Hebrew action.
The term for שַׁדַּי is rendered as παντοκράτορος (pantokratōros), emphasizing God's omnipotence, which aligns with the Hebrew understanding of the Almighty.
In plain words — the whole versegenerated
Job 15:25 describes a person who has boldly stretched out their hand against God and boasts of their strength against the Almighty. This highlights the arrogance of defying divine authority and serves as a warning against such behavior.
Frequently Asked Questionsgenerated
It signifies an act of defiance or rebellion against God's authority, indicating a challenge to His power.
Boasting against God reflects pride and a lack of reverence, which can lead to severe consequences as seen throughout biblical narratives.
Eliphaz believes Job's suffering is a result of his own pride and defiance against God, as he interprets Job's complaints as a challenge to divine justice.
This verse serves as a reminder of the importance of humility before God, warning against the dangers of pride and self-exaltation.
Reflection Questionsgenerated
- In what ways might I be stretching out my hand against God in my own life?
- How can I cultivate a spirit of humility rather than pride in my relationship with God?
- What examples from scripture illustrate the consequences of defying God?
- How can I encourage others to recognize the importance of reverence towards God?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators like Gregory the Dialogist, who reflects on the nature of pride and defiance against God.
Ver. 25, 26. For he hath stretched out his hand against God, and is strengthened against the Almighty; He runneth upon Him with erected neck, and he is armed with a stout neck.Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he stretched out his hand against God,.... Being an hater of him, an enemy to him, yea, enmity itself against him; an enemy in his mind, which appears by his wicked works, which are so many acts
Read John Gill on Job 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he stretcheth out his hand against God, and strengtheneth himself against the Almighty. Stretcheth ... hand - wielding the spear as a bold rebel against God (Job 9:4; Isaiah 27:4).
Read Robert Jamieson on Job 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow he gives the reason of all the forementioned calamities which befell him, which was his great wickedness in the time of his peace and prosperity. He stretcheth out his hand against God, i.e. he commonly and customarily sinned against God with a high and out-stretched hand, i.e. boldly and presumptuously, as one that neither desired his favour, nor feared his anger. Strengtheneth himself, i.e. he putteth his forces in array, as if he would fight with him. Against the Almighty; which aggravates the madness of this poor contemptible worm that durst fight against the omnipotent God.
Read Matthew Poole on Job 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:25 For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.Ver. 25. For he stretcheth out his hand against God] Worthy therefore to have a dead palsy transfused into it, or dried up, as Jeroboam’ s was, when but stretched out against a prophet; and as Valens the emperor’ s hand was made unable to hold a pen, when he would have subscribed a warrant for the banishing of Basil. Such a giant-like generation there are to this day among men, as face the heavens, cast down the gauntlet against God, Erecto collo valido impetu, arrogantia incurva cervice, saith Brentius upon the text, with stiff necks, full force, and insufferable insolence, as it were on…
Read John Trapp on Job 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) For he stretcheth out his hand.—It is instructive to note the difference in time indicated here. “Because he hath stretched out his hand against God. and behaveth himself proudly against the Almighty. He runneth upon Him with haughty neck, with the thick bosses of his bucklers; “fully protected as he supposes against the vengeance of the Most High. (Comp. Psalms 10:6; Psalms 10:11, &c.) The English version, with less probability, represents the armour as being God’s; on the contrary, it is the wicked man’s prosperity which hath thus blinded and hardened him. (See Deuteronomy 32:15; Psalms 17:10.)
Read Charles John Ellicott on Job 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. He stretcheth out his hand against God] While in power he thought himself supreme. He not only did not acknowledge God, by whom kings reign, but stretched out his hand-used his power, not to protect, but to oppress those over whom he had supreme rule; and thus strengthened himself against the Almighty.
Read AdamClarke on Job 15 →
CambridgeThe Cambridge Bible for Schools and Colleges17–35. Eliphaz instructs Job regarding the troubled conscience And the Disastrous Fate of the Wicked Man Having sufficiently rebuked Job’s presumption and irreverence Eliphaz proceeds to take up his principles, which “did away with the fear of God,” Job 15:4. They are such principles as Job gave forth ch. Job 9:22 seq., Job 12:6. The passage has two parts:— First, Job 15:17-19, a brief preface, in which Eliphaz states that his doctrine is that of the wise of all times among the pure-blooded races of men, who have never been contaminated by mixture with foreign tribes, and whose traditions are uncorrupted. Second, Job 15:20-35, the doctrine regarding the wicked man itself, in which there are…
Read Cambridge on Job 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor he stretcheth out his hand against God - The hand is stretched out for battle. It wields the spear or the sword against an enemy. The idea here is, that the wicked man makes God an adversary.
Read Albert Barnes on Job 15 →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
For he has stretched out his hand against God and has vaunted himself against the Almighty,
Because he has stretched out his hand against God, and behaves himself proudly against the Almighty,
For he has stretched out his hand against God and has vaunted himself against the Almighty,
for he stretches out his hand against God, and vaunts himself against the Almighty,
Tyndale line
For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
Because he hath stretched out his hand against God, And behaveth himself proudly against the Almighty;
Because he hath stretched out his hand against God, and behaveth himself proudly against the Almighty;
For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.
For he hath stretched out his hand against GOD, and made him selfe strong against the Almightie.
Strictly literal
For he hath stretched out his hand against God, and strengthened himself against the Almighty:
For he stretched out against God his hand, And against the Mighty he maketh himself mighty.
For he stretched out his hand against God, || And against the Mighty he makes himself mighty.
Because he had stretched out against God his hand, and strengthened himself against the Almighty;
Because he has reached out with his hand against God and has behaved proudly against the Almighty,
From the Latin
For he hath stretched out his hand against God, and hath strengthened himself against the Almighty.
Simplified
They shake their fists in God's face, defiantly challenging the Almighty,
Because his hand is stretched out against God, and his heart is lifted up against the Ruler of all,
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 reads כִּֽי־ נָטָ֣ה אֶל־ אֵ֣ל יָד֑וֹ וְאֶל־ שַׁ֝דַּ֗י יִתְגַּבָּֽר׃, while the Septuagint matches seven of the eight words, with differences in word order and structure, reflecting the translators' interpretive choices.
כִּֽי־ נָטָ֣ה אֶל־ אֵ֣ל יָד֑וֹ וְאֶל־ שַׁ֝דַּ֗י יִתְגַּבָּֽר׃
7 of the 8 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 15:25
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
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…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Conj | Prep — Conjunction · prepositionHC/R
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
גָּבַר (gabar) is a Hebrew verb meaning to be strong or mighty, and it encompasses a range of related actions such as prevailing, strengthening, and confirming covenants. It can also imply acting insolently or proudly, particularly in relation to God. The word appears in various forms across different contexts, including Qal, Piel, Hiphil, and Hithpael.
גָּבַר vb. be strong, mighty
Qal
be strong, mighty
prevail
Pi. make strong, strengthen
Hiph. confirm a covenant
Hithp. shew himself a mighty one against; of wicked behave proudly toward
base
H1396 גָּבַר be strong, mighty .. be strong, mighty
. prevail
. make strong, strengthen
. confirm a covenant
. shew himself a mighty one against; of wicked behave proudly toward
1396 gabar gaw-bar'
a primitive root; to be strong; by implication, to prevail,
act insolently:--exceed, confirm, be great, be mighty,
prevail, put to more (strength), strengthen, be stronger, be
valiant.
גָּבַר (ga.var) — to prevail.
1) to prevail, have strength, be strong, be powerful, be mighty, be great
1a) (Qal)
1a1) to be strong, mighty
1a2) to prevail
1b) (Piel) to make strong, strengthen
1c) (Hiphil)
1c1) to confirm, give strength
1c2) to confirm (a covenant)
1d) (Hithpael)
1d1) to show oneself mighty
1d2) to act proudly (toward God)
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
