Job 8:5 — Word Study
WLCאִם־ אַ֭תָּה תְּשַׁחֵ֣ר אֶל־ אֵ֑ל וְאֶל־ שַׁ֝דַּ֗י תִּתְחַנָּֽן׃
BSABut ifʼim [under these conditions] ◂youʼattâh would earnestly seekshâchar▸ [diligently, with care, to find, to search for] Godʼêl [El, the all-powerful One] and ask the AlmightyShadday [make supplication to, pray to, Shadday, the all-powerful Ruler] for mercychânan▸ [to be gracious, to show kindness]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| אַ֭תָּה | you | Pronoun |
| תְּשַׁחֵ֣ר | you will seek | Verb, Piel, imperfect second person masculine singular |
| אֶל־ | Preposition | |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וְאֶל־ | and to | Conjunction, preposition |
| שַׁ֝דַּ֗י | [the] Almighty | Noun proper |
| תִּתְחַנָּֽן׃ | you will seek favor | Verb, Hithpael, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you would earnestly seek God and ask the Almighty for mercy, |
| KJV | If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; |
| ASV | If thou wouldest seek diligently unto God, And make thy supplication to the Almighty; |
| YLT | If thou dost seek early unto God, And unto the Mighty makest supplication, |
| WEB | If you want to seek God diligently, make your supplication to the Almighty. |
| BBE | If you will make search for God with care, and put your request before the Ruler of all; |
The translations agree on the core message of seeking God and asking for mercy.
The sentence begins with a conditional clause, followed by an action that elaborates on the seeking of God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשָׁחַר
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 8:5
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 Dialogue on Sufferinggenerated
Job 8:5 presents Bildad's advice to Job, emphasizing the importance of seeking God earnestly and appealing to the Almighty for mercy. This counsel is part of a broader discussion about the reasons for Job's afflictions and the hope for restoration if he turns back to God. The surrounding verses (Job 8:4-7) highlight the consequences of sin and the potential for renewal through sincere repentance and prayer.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:8 | However, if I were you, I would appeal to God and lay my cause before Him— |
| 2 | Job 11:13 | As for you, if you direct your heart and lift up your hands to Him, |
| 3 | Job 22:21–23 | Reconcile now and be at peace with Him; thereby good will come to you. |
| 4 | 2 Chronicles 33:12–13 | And in his distress, Manasseh sought the favor of the LORD his God and earnestly humbled himself before the God of his fathers. |
| 5 | Isaiah 55:6–7 | Seek the LORD while He may be found; call on Him while He is near. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שַׁדַּי, Sha.Daigenerated
The Hebrew word שָׁחַר (shachar) means to seek or search for something diligently, often early in the morning. It carries a sense of earnestness and care in the pursuit, as seen in contexts where individuals seek God or wisdom.
In this verse, the verb is in the Piel form, indicating an intensified action. Bildad is urging Job to actively and earnestly pursue God, suggesting that such diligence is essential for receiving mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase earnestly seek.
Sentence Structuregenerated
The main verb in this verse is תְּשַׁחֵ֣ר, you will seek, which governs the structure. It is accompanied by a prepositional phrase אֶל־ אֵ֑ל (to God) and another verb תִּתְחַנָּֽן, you will seek favor.
The sentence structure indicates a conditional relationship, with the opening אִם־ (if) setting the stage for the actions that follow.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שַׁדַּי is rendered as παντοκράτορα (the Almighty), which emphasizes God's supreme power and authority. This choice reflects a similar understanding of God's might in both the Hebrew and Greek traditions.
The Greek translation maintains the focus on God's capability to provide mercy, aligning closely with the intent of the original Hebrew.
In plain words — the whole versegenerated
Job 8:5 advises that if Job sincerely seeks God and asks the Almighty for mercy, he may find favor. This reflects a broader theme of repentance and restoration found throughout the Book of Job.
Frequently Asked Questionsgenerated
To seek God earnestly means to pursue Him with sincerity and diligence, putting effort into understanding and connecting with Him.
Bildad emphasizes asking for mercy because he believes that God's grace is essential for restoring Job's fortunes and alleviating his suffering.
This verse highlights the importance of humility and seeking God's favor, which is a recurring theme in Job's dialogue about suffering and divine justice.
We can learn the value of seeking God in times of trouble and the importance of prayer as a means of seeking divine intervention and mercy.
Reflection Questionsgenerated
- In what ways can I earnestly seek God in my daily life?
- How can I cultivate a heart that is open to asking for God's mercy?
- What steps can I take to ensure that my prayers are sincere and diligent?
- How does understanding God's character as Almighty influence my approach to seeking Him?
The early church on this verse — how the Fathers read it
Early commentators such as Gregory the Dialogist and Olympiodorus of Alexandria reference this verse to discuss the importance of seeking God and prayer in the context of suffering.
Yet if thou wilt seek to God at dawn, and make thy supplication to the Almighty. For inasmuch as heretics think that the light of truth rests with themselves, they bid and summon Holy Church, as being in the night of error,Early Church Fathers on Job 8 →
Bildad says, “I suggest you pray to the Lord with all your devotion and diligence. Everything else should come after your prayers.” This is what “be early” means.Early Church Fathers on Job 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 8:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf thou wouldest seek unto God betimes,.... Here Bildad seems to think more mildly, and speak more kindly to Job, that though he had sinned, yet not in so gross a manner as his children, since he was
Read John Gill on Job 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf thou wouldest seek unto God betimes, and make thy supplication to the Almighty; Seek unto God betimes - early. Make it the first add chief anxiety.
Read Robert Jamieson on Job 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut, God hath spared thee, whom he might justly have destroyed with thy children, and thou art yet capable of his favour, if thou seek for it; and therefore cease from these causeless and unthankful complaints. Seek unto God betimes, Heb. rise early to seek him, i.e. if thou wouldst seek him speedily, early, and diligently. See 7:18,21. But this may be understood of the time past; and this verse being connected with the next, may be thus rendered and understood, If thou hadst sought (for the future tense in the Hebrew is oft put for the past) unto God betimes, and made supplication to the Almighty; if withal thou hadst been pure and upright, i.e. if thy prayers had been accompanied with…
Read Matthew Poole on Job 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 8:5 If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;Ver. 5. If thou wouldst seek unto God betimes] If warned by the evil end that befell thine unhappy children, thou wouldst early and earnestly seek unto God for mercy, for which purpose it may seem that thy life hast been graciously spared, when thy children have been destroyed, that thou might be made wise at their expense. Such counsel as that is Eliphaz hath given Job before, Job 5:8. And make thy supplication to the Almighty] Pray for mercy out of free grace alone, so the Hebrew word signifieth; plead for pity, speak supplications, as the poor man doth, Proverbs 18:23. Be poor in spirit, a stark…
Read John Trapp on Job 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. If thou wouldest seek unto God] Though God has so severely afflicted thee, and removed thy children by a terrible judgment; yet if thou wilt now humble thyself before him, and implore his mercy, thou shalt be saved. He cut them off in their sins, but he spares thee; and this is a proof that he waits to be gracious to thee.
Read AdamClarke on Job 8 →CambridgeThe Cambridge Bible for Schools and Colleges5. Bildad saw in the fate of Job’s children not only proof that they had sinned but that their sin was deadly. He saw in Job’s afflictions proof equally decisive that he had sinned, but the fact that he was still spared, however severe his afflictions, gave a different complexion to his sin, and also suggested a different meaning for his afflictions. They were chastisements meant for his good, and Bildad is enabled to hope the best for Job, if he will rightly lay his trials to heart. wouldest seek unto God betimes] Rather, if thou wilt seek earnestly unto God. Thou is emphatic in antithesis to “thy children,” Job 8:4.
Read Cambridge on Job 8 →Albert Barnes1798–1870Barnes' Notes on the BibleIf thou wouldest seek unto God betimes - If thou wouldest do it now.
Read Albert Barnes on Job 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleb. Divine Providence, that punishes the wicked, will as certainly reward the man who conciliates his God, Job 8:5-7.5. Thou — Emphatic. While the dead children cannot, thou mayest repent.
Read Daniel Denison Whedon on Job 8 →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 if you would earnestly seek God and ask the Almighty for mercy,
If you want to seek God diligently, make your supplication to the Almighty.
But if you would earnestly seek God and ask the Almighty for mercy,
But if you will look to God, and make your supplication to the Almighty,
Tyndale line
If thou wouldest seek unto God betimes, and make thy supplication to the Almighty;
If thou wouldest seek diligently unto God, And make thy supplication to the Almighty;
If thou wouldest seek diligently unto God, and make thy supplication to the Almighty;
If thou wouldst seek to God betimes, and make thy supplication to the Almighty;
Yet if thou wilt early seeke vnto God, and pray to the Almightie,
Strictly literal
If thou seek earnestly unto God, and make thy supplication to the Almighty,
If thou dost seek early unto God, And unto the Mighty makest supplication,
If you seek for God early, || And make supplication to the Mighty,
If thou wilt earnestly seek for God, and make thy supplication to the Almighty;
But suppose you diligently sought God and presented your request to the Almighty.
From the Latin
Yet if thou wilt arise early to God, and wilt beseech the Almighty:
Simplified
But if you pray to God and ask for his help,
If you will make search for God with care, and put your request before the Ruler of all;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads אִם־ אַ֭תָּה תְּשַׁחֵ֣ר אֶל־ אֵ֑ל וְאֶל־ שַׁ֝דַּ֗י תִּתְחַנָּֽן׃. The Septuagint matches seven of the eight words, indicating a strong correspondence between the two texts, though the Septuagint's word order differs.
אִם־ אַ֭תָּה תְּשַׁחֵ֣ר אֶל־ אֵ֑ל וְאֶל־ שַׁ֝דַּ֗י תִּתְחַנָּֽן׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 8:5
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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
The Hebrew word שָׁחַר (shachar) is a verb meaning to seek or look for something diligently, particularly in the morning or early. It is derived from a primitive root that implies earnestness and searching with care. The entries indicate its use in the Qal and Piel forms, with a reference to Proverbs 11:27.
[שָׁחַר] vb. denom. look early, diligently for
Qal Pr 11:27, elsewhere
Pi. seeks him early (with) discipline
base
H7836 שָׁחַר vb. denom. look early, diligently for
7836 shachar shaw-khar'
a primitive root; properly, to dawn, i.e. (figuratively) be
(up) early at any task (with the implication of earnestness);
by extension, to search for (with painstaking):--(do
something) betimes, enquire early, rise (seek) betimes, seek
diligently) early, in the morning).
שָׁחַר (sha.char) — to seek.
1) to seek, seek early or earnestly, look early or diligently for
1a) (Qal) to look for diligently, seek
1b) (Piel) to seek, seek early
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Hithpael-Imperf-2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF