Job 37:22 — Word Study
WLCמִ֭צָּפוֹן זָהָ֣ב יֶֽאֱתֶ֑ה עַל־ אֱ֝ל֗וֹהַּ נ֣וֹרָא הֽוֹד׃
BSAOut of the northtsâphôwn [northern direction, from Zaphon] He comesʼâthâh▸ ◂in golden [splendor]zâhâb [brilliant, shining like, valuable, yellow, inspiring awe, reverent] awesomeyârêʼ majestyhôwd [terrible, fearful] surroundsʻal Himʼĕlôwahh [as His glory, divine presence]
| Greek | English | Parsing |
|---|---|---|
| מִ֭צָּפוֹן | from [the] north | Preposition, noun common feminine singular absolute |
| זָהָ֣ב | gold | Noun common, masculine singular absolute |
| יֶֽאֱתֶ֑ה | it comes | Verb, Qal, imperfect third person masculine singular |
| עַל־ | [is] on | Preposition |
| אֱ֝ל֗וֹהַּ | God | Noun common, masculine singular absolute |
| נ֣וֹרָא | awesome of | Verb, Niphal, participle (active) masculine singular common |
| הֽוֹד׃ | majesty | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Out of the north He comes in golden splendor; awesome majesty surrounds Him. |
| KJV | Fair weather cometh out of the north: with God is terrible majesty. |
| ASV | Out of the north cometh golden splendor: God hath upon him terrible majesty. |
| YLT | From the golden north it cometh, Beside God [is] fearful honour. |
| WEB | Out of the north comes golden splendor. With God is awesome majesty. |
| BBE | A bright light comes out of the north; God's glory is greatly to be feared. |
The translations agree on the rendering of צָפוֹן as 'from the north.'
The main clause presents God's coming, with two phrases elaborating on the nature of His arrival and the surrounding majesty.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָהָב
verbאָתָה
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 37:22
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 God's Majestygenerated
Job 37:22 reflects on the majesty and power of God as He reveals Himself from the north. Job observes the beauty and awe-inspiring nature of God's presence, emphasizing that even the elements of nature highlight His grandeur. This verse is part of a larger discourse where Job contemplates the mysteries of God's workings in the world, especially in the face of suffering and divine justice, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 25:23 | As the north wind brings forth rain, so a backbiting tongue brings angry looks. |
| 2 | Job 40:10 | Then adorn yourself with majesty and splendor, and clothe yourself with honor and glory. |
| 3 | 1 Chronicles 29:11 | Yours, O LORD, is the greatness and the power and the glory and the splendor and the majesty, for everything in heaven and on earth belongs to You. Yours, O LORD, is the kingdom, and You are exalted as head over all. |
| 4 | Psalm 29:4 | The voice of the LORD is powerful; the voice of the LORD is majestic. |
| 5 | Psalm 66:5 | Come and see the works of God; how awesome are His deeds toward mankind. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — צָפוֹן, Mi.tza.fongenerated
The word צָפוֹן (tsaphown) means 'north' and signifies a direction, often associated with the unknown or hidden aspects of God's creation. It is a feminine noun that emphasizes the geographical and metaphorical significance of the north in biblical literature.
In this verse, צָפוֹן indicates the direction from which God appears, suggesting a divine manifestation that is both awe-inspiring and majestic. The association with 'Zaphon' further enriches its meaning, connecting it to the idea of the northern realm as a place of mystery and divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses from the north and aligns with the KJV, ASV, YLT, WEB, and BBE, all agreeing on the rendering of the direction.
Sentence Structuregenerated
The finite verb יֶֽאֱתֶ֑ה (ye'eteh, it comes) governs the sentence, with a prepositional phrase indicating the source of God's coming and a noun phrase describing the subject. The structure emphasizes God's arrival from the north, highlighting the contrast between the brilliance of gold and the majesty surrounding Him.
The word order places the prepositional phrase first, drawing attention to the direction of God's coming, which is significant in understanding the imagery of the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word צָפוֹן is rendered as βορρᾶ (boreas), meaning 'north wind.' This choice emphasizes the powerful and often fearsome nature of the north, aligning with the themes of majesty and awe in the original Hebrew.
The translation reflects a broader interpretation of God's presence as not just a geographical direction but as a force of nature, reinforcing the idea of divine power.
In plain words — the whole versegenerated
Job 37:22 describes how God comes from the north, shining like gold, surrounded by awesome majesty. This verse highlights God's power and the beauty of His presence, emphasizing the awe He inspires.
Frequently Asked Questionsgenerated
It signifies a direction of divine revelation, suggesting mystery and power associated with God's presence.
Gold represents value and brilliance, symbolizing the glory and majesty of God.
It conveys a sense of fear and reverence towards God's greatness and power.
It reflects Job's contemplation of God's power and the mystery of His ways, especially in the context of suffering.
Reflection Questionsgenerated
- How do I perceive God's presence in my life, especially in moments of awe?
- What does it mean to me that God is described as coming from the north?
- In what ways can I recognize the beauty and majesty of God's creation around me?
- How can I cultivate a sense of reverence and awe towards God in my daily life?
The early church on this verse — how the Fathers read it
Gregory the Dialogist interprets this verse to speak of God's fearful praise and the significance of the north as representing the Gentile world bound in sin.
Gold will come from the north. And from God fearful praise. What is designated by the 'north,' but the Gentile world, fast bound in the cold of sin? Which he held under the yoke of his tyranny, who proudly said,Early Church Fathers on Job 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 37:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFair weather cometh out of the north,.... Or "gold" (x), which some understand literally; this being found in northern climates as well as southern, as Pliny relates (y); particularly in Colchis and
Read John Gill on Job 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFair weather cometh out of the north: with God is terrible majesty. Rather, golden splendour. Maurer translates, gold. It is found in northern regions.
Read Robert Jamieson on Job 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFair weather; or, when (which particle may well be understood out of, the foregoing verse; and so this may be a further description of the time when men cannot see or gaze upon the sun, namely, when) fair weather, &c. Heb. gold; either, 1. Properly. And so this may be noted as another wonderful work of God, that the choicest of metals, to wit, gold, should be found in and fetched out of the bowels of cold northern countries. Or, 2. Metaphorically, as this word is oft used of bright and shining things; as we read of golden oil, , and we call happy times golden days. And so bright and fair weather may well be called golden, because then the sun gilds the air and earth with its beams, which…
Read Matthew Poole on Job 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 37:22 Fair weather cometh out of the north: with God [is] terrible majesty.Ver. 22. Fair weather cometh out of the north] Heb. Gold cometh, &c., that is, the golden beams of the sun, as golden oil, Zechariah 4:12, Serenitas aura similis (Tit.). The north wind also cleanseth the clouds, and shows us the pleasant face of the sun, that gold maker; all whose rays come tipped and gilt with a glistering glory upon them. With God is terrible majesty] Far beyond that of the sun or of the most dread sovereign upon earth; be it an Augustus Caesar, or a terrible Tamerlane, in whose eyes sate such a rare and reverend majesty as a man could hardly endure to behold them without closing his own. The…
Read John Trapp on Job 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Fair weather cometh out of the north] Is this any version of the original מצפון זהב יאתה mitstsaphon zahab yeetheh? which is rendered by almost every version, ancient and modern, thus, or to this effect: "From the north cometh gold." Calmet justly remarks, that in the time of Moses, Job, and Solomon, and for a long time after, gold was obtained from Colchis, Armenia, Phasis, and the land of Ophir, which were all north of Judea and Idumea; and are in the Scriptures ordinarily termed the north country. "But what relation can there be between, Gold cometh out of the north, and, With God is terrible majesty?" Answer: Each thing has its properties, and proper characteristics, which…
Read AdamClarke on Job 37 →CambridgeThe Cambridge Bible for Schools and Colleges22. fair weather] lit. gold, that is, probably, golden brightness or splendour, the reference being to the light (Job 37:21). This is said to come from the North because the north wind (Job 37:21) clears away the clouds and reveals it. With this sense the verse carries on the thought of Job 37:21, and the antithesis is expressed in the second clause of Job 37:22, with God is terrible glory—if men cannot look upon the light when it shines in the cloudless heaven, how much less shall they bear to look upon the majesty of God, surrounded with terrible glory. Others adhere to the literal sense of gold, considering the general meaning to be, that men may penetrate into the furthest and darkest…
Read Cambridge on Job 37 →Albert Barnes1798–1870Barnes' Notes on the BibleFair weather - Margin, “gold,” The Hebrew word (זהב zâhâb) properly means “gold,” and is so rendered by the Vulgate, the Syriac, and by most versions.
Read Albert Barnes on Job 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Fair weather — æäá, gold. Literally, out of the north cometh gold, and is rendered by the Septuagint, “clouds shining like gold.” It would certainly have been a descent from this sublime
Read Daniel Denison Whedon on Job 37 →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
Out of the north He comes in golden splendor; awesome majesty surrounds Him.
Out of the north comes golden splendor. With God is awesome majesty.
Out of the north He comes in golden splendor; awesome majesty surrounds Him.
From the north he comes in golden splendor; around God is awesome majesty.
Tyndale line
Fair weather cometh out of the north: with God is terrible majesty.
Out of the north cometh golden splendor: God hath upon him terrible majesty.
Out of the north cometh golden splendour: God hath upon him terrible majesty.
Fair weather cometh from the north: with God is terrible majesty.
The brightnesse commeth out of the North: the praise thereof is to God, which is terrible.
Strictly literal
From the north cometh gold; with God is terrible majesty.
From the golden north it cometh, Beside God [is] fearful honour.
It comes from the golden north, || Fearful splendor [is] beside God.
The golden [light] that cometh out of the north: around God is terrible majesty.
Out of the north comes golden splendor— over God is fearsome majesty.
From the Latin
Cold cometh out of the north, and to God praise with fear.
Simplified
Out of the north God comes shining like gold, surrounded in awesome majesty.
A bright light comes out of the north; God's glory is greatly to be feared.
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 show some agreement, with three of the seven words matched. The Septuagint's rendering reflects a different word order and interpretation, focusing on the north wind, which adds a layer of meaning to the divine presence described.
מִ֭צָּפוֹן זָהָ֣ב יֶֽאֱתֶ֑ה עַל־ אֱ֝ל֗וֹהַּ נ֣וֹרָא הֽוֹד׃
3 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.
Lexicons — every word in Job 37:22
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.
צָפוֹן (tsaphown) means 'north' and is derived from a root meaning 'hidden' or 'dark.' It is used specifically to refer to the northern direction, often associated with gloominess and the unknown. The term also appears in the context of a name, 'Zaphon,' which similarly denotes the north.
צָפוֹן 153 n.f. north (as the hidden, dark)
base
H6828 צָפוֹן north
6828 tsaphown tsaw-fone'
or tsaphon {tsaw-fone'}; from 6845; properly, hidden, i.e.
dark; used only of the north as a quarter (gloomy and
unknown):--north(-ern, side, -ward, wind).
see HEBREW for 06845
צָפוֹן (tsa.phon) — north.
1) north (of direction), northward
1a) north
1b) northward
צָפוֹן (tsa.phon) — Zaphon.
This name means north
Also named: tsa.phon (צָפוֹן "Zaphon" H6829)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
See EAST. The Babylonians and Assyrians are represented as coming from "the north," because they invaded Israel by a northern route in order to avoid the desert, Jer 1:14 46:6,24 Zep 2:13. "Fair weather," says Job, or golden weather, "cometh out of the north," Job 37:22. This is as true in Syria and Arabia now as it was three thousand years ago. A traveler there remarks, "Our friends, who have been long residents, informed us that we should have fair weather for our start on the morrow, as the wind was from the north."
"... And so we have found it come to pass that the clouds of a golden hue always followed upon a north wind, and indicated a clear day; and as in the times of the Savior, we could always say when it was evening…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
אָתָה (athah) is a Hebrew verb meaning 'to come' or 'to arrive.' It has a Qal stem indicating a simple action of coming, and a Hiphil stem meaning to bring. The term appears primarily in poetic contexts, and its Aramaic equivalent is also noted.
אָתָה vb. come (in Heb. only poet.)
Qal come
Hiph. bring
base
H857 אָתָה come (in Heb. only poet.)
857 'athah aw-thaw'
or matha {aw-thaw'}; a primitive root (collateral to 225
contraction); to arrive:--(be-, things to) come (upon),
bring.
אָתָה (a.tah) — to come.
1) to come, arrive
1a) (Qal) to come (of men, time, beasts, calamity)
1b) (Hiphil) to bring
Aramaic equivalent: a.tah (אֲתָה "to come" H0858)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
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…
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Niphal — Verb · Niphal · participle (active) masculine singular commonHVNrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word הוֹד (*hod*) encompasses meanings related to splendour, majesty, and vigour, primarily in a poetic context. It is derived from an unused root and conveys concepts of grandeur and beauty, as noted in various lexicons.
הוֹד n.m. splendour, majesty, vigour (chiefly poet.)
base
H1935 הוֹד splendour, majesty, vigour (chiefly poet.)
1935 howd hode
from an unused root; grandeur (i.e. an imposing form and
appearance):--beauty, comeliness, excellency, glorious, glory,
goodly, honour, majesty.
הוֹד (hod) — splendor.
splendour, majesty, vigour
N-ms — Noun common · masculine singular absoluteHNcmsa
→ Name of God Heb 1:3; 8:1
→ See GOD