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Job 34:31 — Word Study

Depth

WLCכִּֽי־ אֶל־ אֵ֭ל הֶאָמַ֥ר נָשָׂ֗אתִי לֹ֣א אֶחְבֹּֽל׃

BSASupposekîy someone saysʼâmar [in humility, with a repentant heart] toʼêl Godʼêl [the Almighty, Creator of all] I have endured my punishmentnâsâʼ [borne patiently, suffered through, chastisement, discipline] I will offendchâbal [sin, corruptly act] no morelôʼ [not again, forever]

Word
Listen & take awayJob 34
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 31 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('ech.Bol) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 34:31quick helps
In a sentenceThe speaker expresses a sense of having endured punishment and a commitment to avoid future wrongdoing.
Who is speakingA hypothetical person addressing God, reflecting humility and repentance.
Where we areIn a discourse about the nature of sin and God's response to human behavior.
The hard wordאֶחְבֹּֽל
Take awayThe speaker acknowledges past wrongs and seeks to change.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbנָשָׂא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 34:31

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 Reflection on Human Sufferinggenerated

30that godless men should not rule or lay snares for the people.
31Suppose someone says to God, ‘I have endured my punishment; I will offend no more.
32Teach me what I cannot see; if I have done wrong, I will not do it again.’
33Should God repay you on your own terms when you have disavowed His? You must choose, not I; so tell me what you know.

Job 34:31 presents a scenario where an individual speaks to God, admitting their suffering and expressing a desire to avoid sin in the future. This verse is part of a broader discussion on the relationship between human actions and divine justice, emphasizing the importance of repentance and humility before God. The surrounding verses highlight the consequences of sin and the need for acknowledgment and change, as seen in Job 34:30 and Job 34:32.


Cross References

ReferenceText (BSB)
1Job 33:27Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved.
2Job 40:3–5Then Job answered the LORD:
3Job 42:6Therefore I retract my words, and I repent in dust and ashes.”
4Leviticus 26:41and I acted with hostility toward them and brought them into the land of their enemies—and if their uncircumcised hearts will be humbled and they will make amends for their iniquity,
5Ezra 9:13–14After all that has come upon us because of our evil deeds and our great guilt (though You, our God, have punished us less than our iniquities deserve and have given us such a remnant as this),

The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to

Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:Job 33:27 Job 40:3–5 Job 42:6 Leviticus 26:41 Ezra 9:13–14 Nehemiah 9:33–38 Jeremiah 31:18–19 Daniel 9:7–14 Micah 7:9

The Key Word אֶחְבֹּֽל, 'ech.Bolgenerated

The verb אֶחְבֹּֽל ('ech.Bol) is in the imperfect tense, indicating a future action. It conveys the idea of acting corruptly or sinning, suggesting a commitment to avoid such behavior moving forward.

This verb is derived from the root meaning to bind or pledge, but in this context, it implies a strong intention not to repeat past mistakes. The speaker's use of this verb highlights a desire for transformation and accountability.


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 verse consists of multiple clauses, with the main verb אָמַר (he.'a.Mar) leading the structure. It is followed by a prepositional phrase indicating the direction of the speech, and then additional clauses that express the speaker's past actions and future intentions.

The arrangement emphasizes the speaker's acknowledgment of their situation and their resolve to change, showcasing a clear flow from admission to commitment.


Septuagint Backgroundgenerated

The Septuagint translates the key verb אֶחְבֹּֽל as ἐνεξυράσω, which suggests a focus on the act of corrupting or sinning. This choice may indicate a broader understanding of the consequences of sin as it relates to divine justice.

The Greek rendering captures the essence of the original Hebrew while also reflecting the translators' interpretation of the moral implications of the speaker's words.


In plain words — the whole versegenerated

Job 34:31 presents a hypothetical situation where someone speaks to God, admitting they have suffered punishment and expressing a commitment to avoid sin in the future. This reflects a desire for change and accountability, emphasizing the importance of humility in the relationship with God.


Frequently Asked Questionsgenerated

What does it mean to say 'I will offend no more'?

This phrase indicates a commitment to avoid repeating past wrongs and to live in a way that is pleasing to God.

How does this verse relate to the theme of repentance?

The verse emphasizes the importance of acknowledging one's sins and the desire to change, which is a key aspect of true repentance.

Why is humility important in this context?

Humility allows the speaker to approach God sincerely, recognizing their faults and expressing a genuine desire for transformation.

What can we learn from this verse about suffering?

The verse suggests that suffering can lead to reflection and a desire to improve, highlighting the potential for growth through hardship.


Reflection Questionsgenerated

  1. In what areas of my life do I need to acknowledge my wrongdoings and seek change?
  2. How can I cultivate a spirit of humility when approaching God?
  3. What steps can I take to ensure I do not repeat past mistakes?
  4. How does understanding God's justice influence my response to suffering?

The early church on this verse — how the Fathers read it

The verse has been referenced by early church fathers, who discuss the implications of speaking to God and the nature of repentance.

Gregory the DialogistMorals on the Book of Job, Book XXVI c. 540–604
Because I have spoken to God, I will not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I will add no more.
Early Church Fathers on Job 34 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 34:31 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Surely it is meet to be said unto God,.... By any afflicted person under his chastising hand, and particularly by Job, for whom the advice and instructions in this verse and Job 34:32 are designed: I

Read John Gill on Job 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: Job accordingly says so (Job 40:3-5; Micah 7:9; Leviticus 26:41). It was to lead him to this that Elihu was sent.

Read Robert Jamieson on Job 34 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Certainly it is but fit and reasonable that man should say thus to his Maker and supreme Lord, and that instead of contending with God, he should submit to him. Or, (which comes to the same thing,) But hath he said? so the sense is, I have showed the absolute power which God hath over all his creatures, and that he may justly, and doth ofttimes severely, punish all sorts of men as he sees fit. And this Job should have applied to his own case. But, I appeal to all of you, hath he, i.e. Job, (who is the principal subject of this whole discourse, and to whom he now begins to direct his discourse,) said, that which here follows? which is a kind of form of confession or humiliation, which Elihu…

Read Matthew Poole on Job 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 34:31 Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [any more]:Ver. 31. Surely it is meet to be said unto God, I have borne chastisement] To convince a man of a fault, and not to advise him how to do better, is to snuff a lamp and not pour more oil into it. Elihu therefore now sets himself to counsel Job, whom he conceiveth he had sufficiently convinced of injury done to God. Surely it is meet, &c. Par est; this is supplied by the translators to make sense; for the original is very concise and dark, and therefore diversely interpreted; as is also all this latter part of the chapter. Some render it thus, But to God who saith, I pardon, I will not…

Read John Trapp on Job 34 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(31, 32) I have borne chastisement . . .—These verses express the attitude that should be assumed towards God: one of submission and penitence.

Read Charles John Ellicott on Job 34 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 31. Surely it is meet to be said unto God] This is Elihu's exhortation to Job: Humble thyself before God, and say, "I have suffered - I will not offend."

Read AdamClarke on Job 34 →
CambridgeThe Cambridge Bible for Schools and Colleges

29–33. The connexion of the following verses is rather uncertain. The sense of Job 34:30 might suggest the connexion of Job 34:29-30 with the preceding. In this case Job 34:31 would make a new start, and the connexion would be maintained to the end of the chapter. It is probable, however, that Job 34:34-37 should be taken by themselves. In Job 34:29 the word he is emphatic; similarly in Job 34:31 an emphasis falls on God. This common emphasis, in Job 34:29-30 on the absoluteness of God’s operation and in Job 34:31-33 on the presumption of any one who questions it, seems to bind these two groups of verses together. The verses read as a whole, 29. When he giveth quietness, who shall condemn…

Read Cambridge on Job 34 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Surely it is meet to be said unto God - It is evident that this verse commences a new strain of remark, and that it is designed particularly to bring Job to proper reflections in view of what had occurred.

Read Albert Barnes on Job 34 →

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

BSBBerean Standard Bible2020

Suppose someone says to God, ‘I have endured my punishment; I will offend no more.

WEBWorld English Bible2000

“For has any said to God, ‘I am guilty, but I will not offend any more.

MSBMajority Standard Bible2022

Suppose someone says to God, ‘I have endured my punishment; I will offend no more.

NETBNew English Translation2006

“Has anyone said to God, ‘I have endured chastisement, but I will not act wrongly any more.

Tyndale line

KJVKing James Version1611

Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:

ASVAmerican Standard Version1901

For hath any said unto God, I have borne chastisement, I will not offend any more:

RVARevised Version, American1894

For hath any said unto God, I have borne chastisement, I will not offend any more:

NWBWebster's Bible1833

Surely it is meet to be said to God, I have borne chastisement , I will not offend any more :

GNVGeneva Bible1599

Surely it appertaineth vnto God to say, I haue pardoned, I will not destroy.

Strictly literal

DBYDarby Translation1890

For hath he said unto God, I bear [chastisement], I will not offend;

YLTYoung's Literal Translation1862

For unto God hath any said: 'I have taken away, I do not corruptly,

LSVLiteral Standard Version2020

For has any said to God: I have taken away, || I do not do corruptly,

ILTInterlinear Literal Translation2000

For truly it is only fitting to say unto God, “I bear [cheerfully], I will not do any wrong;

ULBUnlocked Literal Bible2017

Suppose someone says to God, 'I am certainly guilty, but I will not sin any longer;

From the Latin

DRADouay-Rheims (Challoner)1899

Seeing then I have spoken of God, I will not hinder thee in thy turn.

Simplified

FBVFree Bible Version2020

If you were to say to God, ‘I have sinned, but I won't do bad things any more.

BBEBible in Basic English1949

...

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.

כִּֽי(dm)clauseהֶhasclauseprepositional phrase · prepositionalאֶלtoאֵ֭לGodverbאָמַ֥רanyone.said?clauseverbנָשָׂ֗אתִיI.have.borneclauseadverbialלֹ֣אnotverbאֶחְבֹּֽלI.will.act.corruptly

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 closely in their wording for this verse, with all seven words matched in the Hebrew and Greek texts. This consistency suggests a shared understanding of the verse's meaning across these traditions.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּֽי־ אֶל־ אֵ֭ל הֶאָמַ֥ר נָשָׂ֗אתִי לֹ֣א אֶחְבֹּֽל׃

Septuagintthe Greek the translators chose, word by word
כִּֽי־ὅτιאֶל־אֵ֭לπρὸςהֶאָמַ֥רλέγωνנָשָׂ֗אתִיεἴληφαלֹ֣אοὐκאֶחְבֹּֽל׃ἐνεξυράσω

7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

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.

Job 34:31כִּיforforכִּיאֶלtotoאֶלאֵלGodGodאֵלאָמַר¿ has anyon¿ has anyone saאָמַרנָשָׂאI have bornI have borneנָשָׂאלֹאnotnotלֹאחָבַלI will act I will act corrחָבַלאַ֫יִלramramאַ֫יִלאֵבfruitfruitאֵבאָבַדto perishto perishאָבַדיָדַעto knowto knowיָדַעפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הקַנָּאjealousjealousקַנָּאשַׁדַּיAlmightyAlmightyשַׁדַּיכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהכְּלִמָּהshameshameכְּלִמָּהמָשָׁלproverbproverbמָשָׁליָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדיָתוֹםorphanorphanיָתוֹם
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 34:31

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.

for to God ¿ has anyone said I have borne not I will act corruptly
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

The company it keepswords that stand beside it more often than chance
for to God ¿ has anyone said I have borne not I will act corruptly
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
for to God ¿ has anyone said I have borne not I will act corruptly
אֵ֭ל'el God H410 Noun common · masculine singular absolute
241× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, 'el means strength or power, and is often used to refer to God or false gods. It describes something or someone as mighty or powerful, like the Almighty. This concept is central to understanding the Bible's view of God.
Amplified meaning
the Almighty, Creator of all
Tyndale gloss
god
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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

Easton's Bible Dictionary

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.

Smith's Bible Dictionary

(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…

American Tract Society Bible Dictionary

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…

for to God ¿ has anyone said I have borne not I will act corruptly
הֶאָמַ֥רhe.'a.Mar ¿ has anyone said H559 Particle · verb qal perfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Amplified meaning
in humility, with a repentant heart
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Part | V-Qal-Perf-3ms — Particle · verb qal perfect third person masculine singular
HTi/Vqp3ms
The company it keepswords that stand beside it more often than chance
for to God ¿ has anyone said I have borne not I will act corruptly
נָשָׂ֗אתִיna.Sa.ti I have borne H5375 Verb · Qal · perfect first person common singular
656× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Amplified meaning
borne patiently, suffered through, chastisement, discipline
Tyndale gloss
to lift: raise
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָשָׂא 656 vb. lift, carry, take

Qal

lift, lift up

Bear, carry

Take, take away

Niph.

be lifted up

refl. lift oneself up = rise up, of י׳, to display power in judgment

be borne, carried

be taken away, carried off

Pi.

lift up = exalt

fig. = desire, long

carry, bear continuously

take, take away

Hithp. lift oneself up

Hiph.

cause one to bear iniquity

appar. cause to bring, have brought

base

Brown-Driver-Briggs glosses

H5375 נָשָׂא lift, carry, take .. lift, lift up

. Bear, carry

. Take, take away

. . be lifted up

. refl. lift oneself up = rise up, of י׳, to display power in judgment

. be borne, carried

. be taken away, carried off

. . lift up = exalt

. fig. = desire, long

. carry, bear continuously

. take, take away

. lift oneself up

. . cause one to bear iniquity

. appar. cause to bring, have brought

Strong's Hebrew Dictionary

5375 nasa' naw-saw'

or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to

lift, in a great variety of applications, literal and

figurative, absol. and rel. (as follows):--accept, advance,

arise, (able to, (armor), suffer to) bear(-er, up), bring

(forth), burn, carry (away), cast, contain, desire, ease,

exact, exalt (self), extol, fetch, forgive, furnish, further,

give, go on, help, high, hold up, honorable (+ man), lade,

lay, lift (self) up, lofty, marry, magnify, X needs, obtain,

pardon, raise (up), receive, regard, respect, set (up), spare,

stir up, + swear, take (away, up), X utterly, wear, yield.

see HEBREW for 04

see HEBREW for 06

see HEBREW for 07

Translators Brief Hebrew Lexicon

נָשָׂא (na.sa) — to lift: raise.

: raise/take_up

1) to lift, bear up, carry, take

1a) (Qal)

1a1) to lift, lift up

1a2) to bear, carry, support, sustain, endure

1a3) to take, take away, carry off, forgive

1b) (Niphal)

1b1) to be lifted up, be exalted

1b2) to lift oneself up, rise up

1b3) to be borne, be carried

1b4) to be taken away, be carried off, be swept away

1c) (Piel)

1c1) to lift up, exalt, support, aid, assist

1c2) to desire, long (fig.)

1c3) to carry, bear continuously

1c4) to take, take away

1d) (Hithpael) to lift oneself up, exalt oneself

1e) (Hiphil)

1e1) to cause one to bear (iniquity)

1e2) to cause to bring, have brought

נָשָׂא (na.sa) — to lift: bear.

: look/lift(eyes)

1) to lift, bear up, carry, take

1a) (Qal)

1a1) to lift, lift up

1a2) to bear, carry, support, sustain, endure

1a3) to take, take away, carry off, forgive

1b) (Niphal)

1b1) to be lifted up, be exalted

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singular
HVqp1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See BORN.

for to God ¿ has anyone said I have borne not I will act corruptly
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
not again, forever
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
for to God ¿ has anyone said I have borne not I will act corruptly
אֶחְבֹּֽל׃'ech.Bol I will act corruptly H2254 Verb · Qal · imperfect first person common singular
27× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to be in labor or to twist in pain, like a woman giving birth. It can also mean to corrupt or destroy something. In the KJV, it is translated in various ways, including 'travail' or 'corrupt'.
Amplified meaning
sin, corruptly act
Tyndale gloss
to pledge
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָבַל] vb. bind, pledge

Qal

bind

bind by taking a pledge of

Niph. Impf. becometh pledged to it

Pi. writhe, twist, hence travail

base

חָבַל vb. act (ruinously) corruptly

Qal act corruptly against

Niph. Impf. shall be ruined

Pi. ruin, destroy

Pu. be ruined, broken

base

Brown-Driver-Briggs glosses

H2254a חָבַל bind, pledge .. bind

. bind by taking a pledge of

. Impf. becometh pledged to it

H2254b חָבַל act (ruinously) corruptly .act corruptly against

. Impf. shall be ruined

. ruin, destroy

. be ruined, broken

H2254c חָבַל bind, pledge . writhe, twist, hence travail

Strong's Hebrew Dictionary

2254 chabal khaw-bal'

a primitive root; to wind tightly (as a rope), i.e. to bind;

specifically, by a pledge; figuratively, to pervert, destroy;

also to writhe in pain (especially of parturition):--X at all,

band, bring forth, (deal) corrupt(-ly), destroy, offend, lay

&Š to (take a) pledge, spoil, travail, X very, withhold.

Translators Brief Hebrew Lexicon

חָבַל (cha.val) — to pledge.

1) to bind

1a) (Qal)

1a1) to bind

2) to take a pledge, lay to pledge

2a) (Qal) to hold by a pledge, take in pledge, hold in pledge

2b) (Niphal) to give a pledge, become pledged

חָבַל (cha.val) — to destroy.

1) to destroy, spoil, deal corruptly, offend

1a) (Qal) to spoil, corrupt, offend

1b) (Niphal) to be ruined

1c) (Piel) to destroy, ruin

1d) (Pual) to be ruined, be broken

Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)

חָבַל (cha.val) — be in labour.

1) to bring forth, travail

1a) (Piel) to writhe, twist, travail

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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