Job 15:4 — Word Study
WLCאַף־ אַ֭תָּה תָּפֵ֣ר יִרְאָ֑ה וְתִגְרַ֥ע שִׂ֝יחָ֗ה לִפְנֵי־ אֵֽל׃
BSAButʼaph youʼattâh [also] even underminepârar▸ [do away with, cast off] the fear [of God]yirʼâh [reverence, respect, the Almighty, Divine Power] and hindergâraʻ▸ [restrain, diminish] meditationsîychâh [devotion, quiet reflection] beforepânîym [in the presence of] Himʼêl
| Greek | English | Parsing |
|---|---|---|
| אַף־ | also | Particle |
| אַ֭תָּה | you | Pronoun |
| תָּפֵ֣ר | you annul | Verb, Hiphil, imperfect second person masculine singular |
| יִרְאָ֑ה | fear | Noun common, feminine singular absolute |
| וְתִגְרַ֥ע | so you may diminish | Conjunction, verb qal second person masculine singular |
| שִׂ֝יחָ֗ה | meditation | Noun common, feminine singular absolute |
| לִפְנֵי־ | before | Preposition, noun common masculine plural construct |
| אֵֽל׃ | God | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But you even undermine the fear of God and hinder meditation before Him. |
| KJV | Yea, thou castest off fear, and restrainest prayer before God. |
| ASV | Yea, thou doest away with fear, And hinderest devotion before God. |
| YLT | Yea, thou dost make reverence void, And dost diminish meditation before God. |
| WEB | Yes, you do away with fear, and hinder devotion before God. |
| BBE | Truly, you make the fear of God without effect, so that the time of quiet worship before God is made less by your outcry. |
Translations agree on the meaning of the actions described in this verse.
One main verb with two actions described, indicating a strong relationship between the two actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַר
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 15:4
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 Response to His Friendsgenerated
Job 15:4 is part of a larger discourse where Job is defending himself against the accusations of his friends. He asserts that their words not only lack substance but also undermine the reverence due to God. This verse highlights the importance of maintaining a proper attitude toward God, which is essential for meaningful communication with Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:5–6 | But now trouble has come upon you, and you are weary. It strikes you, and you are dismayed. |
| 2 | Job 6:14 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 3 | Psalm 36:1–3 | An oracle is in my heart regarding the transgression of the wicked man: There is no fear of God before his eyes. |
| 4 | Psalm 119:126 | It is time for the LORD to act, for they have broken Your law. |
| 5 | Zephaniah 1:6 | and those who turn back from following the LORD, neither seeking the LORD nor inquiring of Him.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תָּפֵ֣ר, ta.Fergenerated
The verb תָּפֵ֣ר (ta.Fer) comes from the root פָּרַר (H6565), meaning to break or annul. In this context, it indicates an action that frustrates or nullifies the fear of God.
The Hiphil form indicates causation, suggesting that the speaker is causing the fear of God to be annulled. This verb emphasizes the seriousness of undermining the reverence that is due to God.
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.
Sentence Structuregenerated
The finite verb תָּפֵ֣ר (you annul) governs the main action of the sentence, with two phrases hanging off it: the noun phrase יִרְאָ֑ה (fear) as the object and the conjunction וְתִגְרַ֥ע (and you diminish) introducing a second action.
The structure emphasizes the dual actions of annulling fear and diminishing meditation, highlighting the serious implications of both.
Septuagint Backgroundgenerated
The Septuagint translates תָּפֵ֣ר as ἀπεποιήσω, which means 'I will do away with.' This choice suggests a strong interpretation of the action as a deliberate act of removal.
The use of the Greek word indicates a similar concern for the seriousness of undermining reverence for God, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Job 15:4 shows Job telling his friend that he is undermining the fear of God and making it hard to meditate before Him. This highlights the importance of reverence in one's relationship with God.
Frequently Asked Questionsgenerated
To undermine the fear of God means to diminish the respect and reverence that is due to Him, which can lead to a lack of true devotion.
Hindering meditation before God can occur through distractions, lack of respect, or a dismissive attitude toward genuine reflection and prayer.
The fear of God is important because it establishes a proper relationship with Him, guiding one's actions and thoughts in a way that honors His authority.
Meditation allows believers to reflect deeply on God's word, fostering a closer relationship with Him and enhancing spiritual growth.
Reflection Questionsgenerated
- In what ways might I be undermining my own fear of God in my life?
- How can I cultivate a deeper sense of reverence in my relationship with God?
- What practices can help me maintain a consistent meditation before God?
- How do the words I use reflect my understanding of God's authority?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of fear and reverence toward God in prayer and meditation.
Because Job reproached his friends with confidence, they were irritated and hurt. This did not demonstrate any arrogance before God.Early Church Fathers on Job 15 →
Hence he adds, Yea, thou castest off fear, and hast taken prayer before God. 'Taken' means 'taken away;' as if he said in plain terms, 'Presuming on Thine own righteousness,Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, thou castest off fear,.... Not of man; a slavish fear of man is to be cast off, because that brings a snare, deters men from their duty, and leads into sin; though there is a fear and reverence
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, thou castest off fear, and restrainest prayer before God. Castest off fear - Hebrew, 'breakest'-reverence for God (Job 4:6; Psalms 2:11, "Serve the Lord with fear").
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. Thou makest void fear, i.e. the fear of God, as the word is oft used for the word of God; or piety and religion, which oft cometh under the name of fear. This may be understood either, 1. Of Job himself; that he cast off all reverence to God, by uttering such bold and reproachful expressions concerning God and his providence. Or, 2. With respect to others; that by his insolent and unworthy speeches of and carriage towards God, and by those false and pernicious principles which he had laid down; as that God dealt with men in way of absolute sovereignty, not of justice; and that he made no difference between good and bad in the course of his providence, but did equally prosper or afflict…
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:4 Yea, thou castest off fear, and restrainest prayer before God.Ver. 4. Yea, thou casiest off fear] Heb. Thou makest void fear; that is, religion, whereof the fear of God is both the beginning, Proverbs 1:7, and the end, Ecclesiastes 12:1. This is a heavy charge indeed; as if Job, by saying the extreme miseries of this life are common to the godly and the wicked, had by consequence taught men to cast off all religion as unprofitable, which none but such a shameless man as thyself, saith Eliphaz, would ever have averred. It cannot be denied but that Job, through the bitterness of his grief and the unreasonableness of his adversaries, was sometimes carried beyond the bounds of that…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Yea, thou castest off fear.—The tendency also of Job has been to encourage a kind of fatalism (e.g., Job 12:16-25), and therefore to check the offering of prayer to God, besides setting an example which, if followed, as from Job’s position it was likely to be, would lead to murmuring and blasphemy.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Thou castest off fear] Thou hast no reverence for God. And restrainest prayer] Instead of humbling thyself, and making supplication to thy Judge, thou spendest thy time in arraigning his providence and justifying thyself. When a man has any doubts whether he has grieved God's Spirit, and his mind feels troubled, it is much better for him to go immediately to God, and ask forgiveness, than spend any time in finding excuses for his conduct, or labouring to divest it of its seeming obliquity. Restraining or suppressing prayer, in order to find excuses or palliations for infirmities, indiscretions, or improprieties of any kind, which appear to trench on the sacred limits of morality…
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges4. Job was more than unwise, he was doing away with all fear of God. castest off fear] Or, as margin, makest void, doest away with, the fear of God. restrainest prayer] Rather, impairest reverence or devotion. The charge of Eliphaz is not merely that Job was irreligious himself, but that the tendency of his conduct and principles must be to diminish and do away devoutness and religion among men.
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleYea, thou castest off fear - Margin, Makest void. Fear here means the fear or reverence of God; and the idea is, that Job had not maintained a proper veneration or respect for his Maker in his argument.
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
But you even undermine the fear of God and hinder meditation before Him.
Yes, you do away with fear, and hinder devotion before God.
But you even undermine the fear of God and hinder meditation before Him.
But you even break off piety, and hinder meditation before God.
Tyndale line
Yea, thou castest off fear, and restrainest prayer before God.
Yea, thou doest away with fear, And hinderest devotion before God.
Yea, thou doest away with fear, and restrainest devotion before God.
Yes, thou castest off fear, and restrainest prayer before God.
Surely thou hast cast off feare, and restrainest prayer before God.
Strictly literal
Yea, thou makest piety of none effect, and restrainest meditation before God.
Yea, thou dost make reverence void, And dost diminish meditation before God.
Indeed, you make reverence void, and diminish meditation before God.
Yea, thou truly makest void the fear [of God], and diminishest devotion before God.
Indeed, you diminish respect for God; you obstruct devotion to him,
From the Latin
As much as is in thee, thou hast made void fear, and hast taken away prayers from before God.
Simplified
But you are doing away with the fear of God, and destroying communion with him.
Truly, you make the fear of God without effect, so that the time of quiet worship before God is made less by your outcry.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of this verse, with all eight words matched. This indicates a consistent transmission of the text across these traditions.
אַף־ אַ֭תָּה תָּפֵ֣ר יִרְאָ֑ה וְתִגְרַ֥ע שִׂ֝יחָ֗ה לִפְנֵי־ אֵֽל׃
8 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 15:4
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.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
יִרְאָה (yir'ah) is a feminine noun meaning 'fear' or 'terror,' encompassing both the emotion and the concept of reverence, particularly in relation to God. It can denote an object that causes fear or the respect and piety associated with divine authority. The entries highlight its moral and emotional dimensions without significant disagreement.
יִרְאָה n.f. fear
fear, terror
a terror = obj. of terror
fear of God, reverence, piety
the fear of י׳ the law as revered.
base
H3374 יִרְאָה fear
3374 yir'ah yir-aw'
feminine of 3373; fear (also used as infinitive); morally,
reverence:--X dreadful, X exceedingly, fear(-fulness).
see HEBREW for 03373
יִרְאָה (yir.ah) — fear.
1) fear, terror, fearing
1a) fear, terror
1b) awesome or terrifying thing (object causing fear)
1c) fear (of God), respect, reverence, piety
1d) revered
N-fs — Noun common · feminine singular absoluteHNcfsa
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
גָּרַע (gara) is a primitive root meaning to diminish or withdraw. It covers a range of actions including to scrape off, restrain, and keep back. The verb appears in various forms, indicating different nuances such as being withdrawn or restrained. The entries consistently emphasize its implications of reduction or removal.
[גָּרַע] vb. diminish, restrain, withdraw
Qal
diminish
restrain
withdraw
Niph.
be withdrawn
be restrained
Pi. withdraw = draw up
base
H1639 גָּרַע diminish, restrain, withdraw
1639 gara` gaw-rah'
a primitive root; to scrape off; by implication, to shave,
remove, lessen, withhold:--abate, clip, (di-)minish, do (take)
away, keep back, restrain, make small, withdraw.
גָּרַע (ga.ra) — to dimish.
1) to diminish, restrain, withdraw, abate, keep back, do away, take from, clip
1a) (Qal)
1a1) to diminish
1a2) to restrain
1a3) to withdraw
1b) (Niphal)
1b1) to be withdrawn
1b2) to be restrained
1c) (Piel) to withdraw, draw up
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
di-min'-ish: the Revised Version (British and American) has retained nearly all passages of the King James Version where "to diminish" is used. Some of these uses have become obsolete: De 4:2, "neither shall ye diminish from it." "Diminish" generally means "to reduce," "to lessen." In this sense it is employed in Eze 5:11 from the Hebrew gara`, literally, "to shear." The picture of shearing the beard, expressing degradation and loss of manhood, may underlie this passage.
שִׂיחָה (siychah) is a feminine noun derived from שִׂיחַ (H7879), encompassing meanings related to meditation, prayer, and reflection. It can also refer to complaint or musing. The entries highlight its use in contexts of devotion and study.
שִׂיחָה n.f. id. [u.bb.ab]
complaint
(obj. of) musing, study
base
H7881 שִׂיחָה
7881 siychah see-khaw'
feminine of 7879; reflection; be extension,
devotion:--meditation, prayer.
see HEBREW for 07879
שִׂיחָה (si.chah) — meditation.
1) meditation, reflection, prayer, devotion, complaint, musing
1a) complaint
1b) musing, study (of object)
N-fs — Noun common · feminine singular absoluteHNcfsa
med-i-ta'-shun (haghuth, sichah): "Meditation" is the translation of haghuth, from haghah, "to murmur," "to have a deep tone," hence, "to meditate" (Ps 49:3); of haghigh, "sighing," "moaning" (Ps 5:1; see Ps 5:2); of higgayon, "the murmur" or dull sound of the harp, hence, meditation (Ps 19:14, "Let .... the meditation of my heart be acceptable in thy sight"); of siach, "speech," "meditation" (Ps 104:34, "Let my meditation be sweet unto him"); of sichah, a "bowing down," "musing" (Ps 119:97,99; /RAPC 2Es 10:5).…
→ General scriptures concerning Jos 1:8; Ps 1:2; 4:4; 19:14; 39:3; 49:3; 63:5,6; 73:12-22; 77:10-12; 104:34; 119:11,15,16,23,48,55,59,78,97-99,148; 139:17,18; 143:5; 1Ti 4:13-15
→ INSTANCE OF
Isaac Ge 24:63
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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…