Lamentations 3:41 — Word Study
WLCנִשָּׂ֤א לְבָבֵ֙נוּ֙ אֶל־ כַּפָּ֔יִם אֶל־ אֵ֖ל בַּשָּׁמָֽיִם׃
BSALet us lift upnâsâʼ [with sincere devotion] our heartslêbâb [the innermost part of our being, including mind, will, and emotions] and handskaph [palms, in a gesture of surrender] toʼêl Godʼêl [the supreme Strength and Power] in heavenshâmayim [the visible universe and the abode of God]
| Greek | English | Parsing |
|---|---|---|
| נִשָּׂ֤א | let us lift up | Verb, Qal, imperfect first person common plural |
| לְבָבֵ֙נוּ֙ | heart our | Noun common masculine singular construct, suffix |
| אֶל־ | to | Preposition |
| כַּפָּ֔יִם | palms | Noun common, feminine dual absolute |
| אֶל־ | to | Preposition |
| אֵ֖ל | God | Noun common, masculine singular absolute |
| בַּשָּׁמָֽיִם׃ | in the heavens | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let us lift up our hearts and hands to God in heaven: |
| KJV | Let us lift up our heart with our hands unto God in the heavens. |
| ASV | Let us lift up our heart with our hands unto God in the heavens. |
| YLT | We lift up our heart on the hands unto God in the heavens. |
| WEB | Let’s lift up our heart with our hands to God in the heavens. |
| BBE | Lifting up our hearts with our hands to God in the heavens. |
Translations agree on the core message of lifting hearts and hands to God.
The main verb leads the call to action, with additional phrases clarifying the direction and purpose of the offering.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Lamentations 3:41
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 — A Call to Devotiongenerated
Lamentations 3:41 emphasizes the importance of turning one's heart and actions towards God in a sincere manner. This call to lift both hearts and hands reflects a desire for genuine connection with the divine, a theme that resonates throughout the book of Lamentations as the people seek restoration after suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:1 | To You, O LORD, I lift up my soul; |
| 2 | Psalm 86:4 | Bring joy to Your servant, for to You, O Lord, I lift up my soul. |
| 3 | Psalm 143:6–8 | I stretch out my hands to You; my soul thirsts for You like a parched land. Selah |
| 4 | Psalm 28:2 | Hear my cry for mercy when I call to You for help, when I lift up my hands toward Your holy sanctuary. |
| 5 | Psalm 63:4 | So I will bless You as long as I live; in Your name I will lift my hands. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָשָׂא, na.Sa'generated
The verb נָשָׂא (nasa') means to lift or raise, encompassing both literal and figurative meanings. It can refer to lifting burdens, elevating one's status, or offering praise. The parsing as a Qal imperfect first person common plural indicates a collective action, inviting all to participate in this uplifting gesture.
This word is often used in contexts of support and elevation, highlighting the intention behind the action. In this verse, it calls for a sincere devotion, indicating that the act of lifting hearts and hands is not merely physical but a heartfelt expression of faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, conveying the act of lifting hearts and hands to God.
Sentence Structuregenerated
The main verb נִשָּׂ֤א (let us lift up) governs the entire verse, with two noun phrases following: לְבָבֵ֙נוּ֙ (our hearts) and כַּפָּ֔יִם (palms). Each phrase is connected to the prepositional phrases that indicate direction towards God.
The structure emphasizes the dual offering of both hearts and hands, highlighting the completeness of the act of devotion.
Septuagint Backgroundgenerated
The Septuagint translates נָשָׂא as ἀναλάβωμεν (let us take up), which carries a similar meaning but may suggest a more active reception of God's presence. This choice indicates a slight interpretative shift towards an action that invites divine engagement.
The other words align closely with their Hebrew counterparts, maintaining the integrity of the original message.
In plain words — the whole versegenerated
Lamentations 3:41 encourages us to lift our hearts and hands to God in heaven. This act symbolizes sincere devotion and a desire to connect with the divine, expressing both our inner feelings and outward gestures of surrender.
Frequently Asked Questionsgenerated
Lifting our hearts and hands signifies a sincere devotion and a desire to connect with God, expressing both our inner feelings and outward gestures of surrender.
The heart represents the innermost part of our being, including our mind, will, and emotions, indicating that our devotion to God should come from deep within.
We can lift our hearts and hands to God through prayer, worship, and acts of service, expressing our love and commitment to Him in both private and communal settings.
Surrendering to God means yielding our will and desires to Him, trusting in His strength and guidance, and acknowledging His authority over our lives.
Reflection Questionsgenerated
- In what ways can I express my devotion to God through my actions?
- How do I ensure that my heart is genuinely lifted to God in my prayers?
- What are some physical gestures of surrender I can incorporate into my worship?
- How can I encourage others to lift their hearts and hands to God?
The early church on this verse — how the Fathers read it
Tertullian references this verse to illustrate the spiritual strength found in devotion, highlighting the importance of a heart uplifted to God.
One [Elijah] whose “heart” was habitually found “lifted up” rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature while spiritual faith supplied strength (to his body),Early Church Fathers on Lamentations 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Lamentations 3:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet us lift up our heart with [our] hands,.... Lifting up of the hands is a prayer gesture, and is put for prayer itself; see Psalms 141:2; but the heart must go along with it, or it is of no avail;
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet us search and try our ways, and turn again to the LORD. Let us - Jeremiah and his fellow-countrymen in their calamity.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet us apply ourselves unto God by prayer, often expressed under this notion in Scripture from that gesture ordinarily used in prayer; and let us not do it in hypocrisy, but joining our hearts with our hands, praying seriously and fervently.
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:41 Let us lift up our heart with [our] hands unto God in the heavens.Ver. 41. Let us llft up our hearts with our hands.] Holy hearts, pure hands. Instead of wrangling with God, let us wrestle with him in prayer; this is the only way to get off with comfort. Nazianzen saith, that the best work we can put our hands unto is, in coelos eas extendere, ad precesque expandere, to lift them up to God in prayer. But then it must be with a true heart. See Job 11:13.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) With our hands.—Literally, to our hands. There is, as it were, a psychological analysis of prayer. Men can by an act of will, lift up the heart as the centre of affection: this, in its turn, prompts the outward act of the uplifted hands of supplication; God is the final object to whom the prayer is addressed.
Read Charles John Ellicott on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges41. with our hands] Cp. Exodus 9:33; 1 Kings 8:22.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. Lift up our heart… hands — As if the lifting up of the hands — outward, ceremonial prayer — were a matter of course.
Read Daniel Denison Whedon on Lamentations 3 →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
Let us lift up our hearts and hands to God in heaven:
Let’s lift up our heart with our hands to God in the heavens.
Let us lift up our hearts and hands to God in heaven:
Let us lift up our hearts and our hands to God in heaven:
Tyndale line
Let us lift up our heart with our hands unto God in the heavens.
Let us lift up our heart with our hands unto God in the heavens.
Let us lift up our heart with our hands unto God in the heavens.
Let us lift up our heart with our hands to God in the heavens.
Let vs lift vp our hearts with our handes vnto God in the heauens.
Strictly literal
Let us lift up our heart with [our] hands unto God in the heavens.
We lift up our heart on the hands unto God in the heavens.
We lift up our heart on the hands to God in the heavens.
Let us lift up our heart with our hands unto God in the heavens.
Let us lift up our hearts and our hands to God in the heavens:
From the Latin
Nun. Let us lift up our hearts with our hands to the Lord in the heavens.
Simplified
Let's not just hold up our hands to God in heaven, but our minds as well, saying,
Lifting up our hearts with our hands to God in the heavens.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all seven words matched. This consistency across witnesses reinforces the reliability of the text.
נִשָּׂ֤א לְבָבֵ֙נוּ֙ אֶל־ כַּפָּ֔יִם אֶל־ אֵ֖ל בַּשָּׁמָֽיִם׃
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.
Lexicons — every word in Lamentations 3:41
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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.
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
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
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
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
V-Qal-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fd — Noun common · feminine dual absoluteHNcfda
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 שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.