Psalms 107:11 — Word Study
WLCכִּֽי־ הִמְר֥וּ אִמְרֵי־ אֵ֑ל וַעֲצַ֖ת עֶלְי֣וֹן נָאָֽצוּ׃
BSAbecausekîy they rebelledmârâh■ [resisted, disobeyed] against the wordsʼêmer [commands, promises] of Godʼêl [the Most High, Almighty] and despisednâʼats■ [spurned, scorned] the counselʻêtsâh [advice, plan] of the Most Highʻelyôwn [the supreme authority, heavenly Father]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִמְר֥וּ | they had rebelled against | Verb, Hiphil, perfect third person common plural |
| אִמְרֵי־ | [the] words of | Noun common, masculine plural construct |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וַעֲצַ֖ת | and [the] counsel of | Conjunction, noun common feminine singular construct |
| עֶלְי֣וֹן | [the] Most High | Adj |
| נָאָֽצוּ׃ | they had spurned | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | because they rebelled against the words of God and despised the counsel of the Most High. |
| KJV | Because they rebelled against the words of God, and contemned the counsel of the most High: |
| ASV | Because they rebelled against the words of God, And contemned the counsel of the Most High: |
| YLT | Because they changed the saying of God, And the counsel of the Most High despised. |
| WEB | because they rebelled against the words of God, and condemned the counsel of the Most High. |
| BBE | Because they went against the words of God, and gave no thought to the laws of the Most High: |
Where they part company is in the rendering of נָאָֽצוּ — see How Translations Differ.
Two main actions connected by 'and,' showing the dual nature of their rebellion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָרָה
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 — Psalms 107:11
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 — Consequences of Rebelliongenerated
Psalm 107:11 describes the plight of those who find themselves in darkness and despair due to their rebellion against God. The psalmist highlights that their suffering is a direct result of resisting God's commands and despising His guidance. This passage serves as a reminder of the importance of heeding divine counsel and the consequences of turning away from it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:6–18 | God settles the lonely in families; He leads the prisoners out to prosperity, but the rebellious dwell in a sun-scorched land. |
| 2 | Psalm 106:43 | Many times He rescued them, but they were bent on rebellion and sank down in their iniquity. |
| 3 | Isaiah 63:10–11 | But they rebelled and grieved His Holy Spirit. So He turned and became their enemy, and He Himself fought against them. |
| 4 | Lamentations 3:39–42 | Why should any mortal man complain, in view of his sins? |
| 5 | Lamentations 5:15–17 | Joy has left our hearts; our dancing has turned to mourning. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הִמְר֥וּ, him.Rugenerated
The verb הִמְר֥וּ (him.Ru) is a Hiphil perfect form meaning 'they had rebelled against.' It conveys the action of resisting or disobeying authority, specifically God's commands. This word appears in contexts that emphasize defiance and contention, particularly in relation to divine authority.
The use of this verb in this verse indicates a deliberate choice to reject God's words, leading to negative consequences. The Hiphil stem suggests that the rebellion is an active, intentional act rather than a passive occurrence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction כִּֽי־ (ki-), meaning 'because.' The first clause presents the action of rebellion, while the second clause describes the consequence of despising counsel. This structure highlights the cause-and-effect relationship between disobedience and its repercussions.
The finite verbs הִמְר֥וּ and נָאָֽצוּ serve as the main actions, with the phrases that follow providing the objects of their rebellion and scorn. The Hebrew word order emphasizes the actions of the people first, drawing attention to their culpability.
Septuagint Backgroundgenerated
In the Septuagint, הִמְר֥וּ is rendered as παρεπίκραναν (parepikrannan), which also conveys the idea of rebellion but can imply a sense of provocation. This choice suggests a broader interpretation of the act of rebellion, indicating not only disobedience but also a challenge to authority.
The term for נָאָֽצוּ is παρώχυναν (parōchynan), which emphasizes contempt and scorn, aligning closely with the original Hebrew meaning. This choice reinforces the theme of rejection of divine guidance.
In plain words — the whole versegenerated
Psalm 107:11 explains that the people suffered because they rebelled against God's words and rejected His counsel. They faced the consequences of their actions, which led to their distress and need for salvation.
Frequently Asked Questionsgenerated
To rebel against God's words means to resist or disobey His commands and guidance, choosing to follow one's own path instead.
Despising counsel can lead to poor decisions and negative consequences, as it involves rejecting wise advice and guidance that could lead to better outcomes.
God's counsel can be found in the Scriptures, where He provides guidance on how to live righteously and make wise decisions.
Heeding God's words is crucial because they offer wisdom, direction, and protection from the consequences of rebellion and disobedience.
Reflection Questionsgenerated
- In what areas of my life might I be resisting God's guidance?
- How can I better seek and value the counsel that God provides?
- What consequences have I experienced from ignoring wise advice?
- How can I encourage others to listen to God's words and counsel?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 107:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause they rebelled against the words of God,.... All afflictions, as captivity and imprisonment, are generally for sin; which is a rebellion against God, and a transgression of his laws.
Read John Gill on Psalms 107 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause they rebelled against the words of God, and contemned the counsel of the most High: Because they rebelled against the words of God. There is in the Hebrew a play upon similar sounds - Himªruw (H4784) 'imreey (H561).
Read Robert Jamieson on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAgainst the words of God; against God’ s commands, made known either, 1. By his written word delivered to the Jews, of which the Gentiles were not ignorant, which therefore they should have diligently inquired after and searched into, as the queen of Sheba came from the ends of the earth to hear the wisdom of Solomon, and as divers of the heathens travelled into very remote parts to gain a more perfect knowledge of the arts and sciences; which will justly be laid to their charge, and condemn them for their neglect of that Divine wisdom which was treasured up in the Holy Scriptures. Or, 2. By the prophets, who sometimes were sent to the Gentiles. Or, 3. By the law and light of nature, and by…
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:11 Because they rebelled against the words of God, and contemned the counsel of the most High:Ver. 11. Because they rebelled against the words of God] Sin is at the bottom of all men’ s miseries, as the procreant cause thereof; for God afflicteth not willingly, nor grieveth the children of men, Lamentations 3:33, but they rebel against his words written in the Scriptures, or, at least, in their hearts; and so he is concerned in point of honour to subdue them. And contemned the counsel] A foul fault. See Luke 7:30.
Read John Trapp on Psalms 107 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Contemned.—This word is an old Mosaic designation for the provocation offered by the chosen people (Numbers 14:11; Numbers 14:23), as well as for the abhorrence shown by Jehovah for their sin (Deuteronomy 32:19). Certainly this verse is more closely applicable to violation of the Theocratic relations of Israel to Jehovah than of heathen opposition to God.
Read Charles John Ellicott on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Because they rebelled against the words of God] 1. God showed them their duty and their interest, and commanded them to obey his word; but they cast off all subjection to his authority, acted as if they were independent of heaven and earth, and broke out into open rebellion against him. 2. He counselled and exhorted them to return to him: but they contemned his advice, and turned his counsel into ridicule. 3. As lenient means were ineffectual, he visited them in judgment: hence it is added,
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges11. Their suffering was the punishment of sin. Cp. Psalms 107:17; Psalms 107:34. They resisted the commands of God (Psalms 106:7; Psalms 106:33; Psalms 106:43); and blasphemously doubted or despised the wisdom and the goodness of His purposes for them. Cp. Proverbs 1:30; Isaiah 5:24; and for general illustration, 2 Chronicles 36:16.
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause they rebelled against the words of God - The commands of God. They did not keep his commandments. Their captivity was produced by national disobedience. See the notes at Daniel 9:5-8.
Read Albert Barnes on Psalms 107 →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
because they rebelled against the words of God and despised the counsel of the Most High.
because they rebelled against the words of God, and condemned the counsel of the Most High.
because they rebelled against the words of God and despised the counsel of the Most High.
because they had rebelled against God’s commands, and rejected the instructions of the sovereign king.
Tyndale line
Because they rebelled against the words of God, and contemned the counsel of the most High:
Because they rebelled against the words of God, And contemned the counsel of the Most High:
Because they rebelled against the words of God, and contemned the counsel of the Most High:
Because they rebelled against the words of God, and contemned the counsel of the Most High:
Because they rebelled against the wordes of the Lord, and despised the counsell of the most High,
Strictly literal
Because they had rebelled against the words of God, and had despised the counsel of the Most High; ...
Because they changed the saying of God, And the counsel of the Most High despised.
Because they changed the saying of God, || And despised the counsel of the Most High.
Because they have rebelled against the words of God, and have contemned the counsel of the Most High;
This was because they had rebelled against God's word and rejected the instruction of the Most High.
From the Latin
Who will bring me into the strong city? who will lead me into Edom?
Simplified
for they had rebelled against what God had said; they had rejected the guidance of the Most High.
Because they went against the words of God, and gave no thought to the laws of the Most High:
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, 'because they rebelled against the words of God and despised the counsel of the Most High.' The Septuagint closely aligns with this, matching six of the seven key terms, although its word order and articles differ as it presents the text in Greek. The Dead Sea Scrolls (4Q88) contain a fragmentary text where one word is fully preserved, while one word is partly restored, and the remaining five are supplied by an editor. Overall, the Septuagint and the Dead Sea Scrolls support the Masoretic Text's meaning, with minor variations in wording and preservation status.
כִּֽי־ הִמְר֥וּ אִמְרֵי־ אֵ֑ל וַעֲצַ֖ת עֶלְי֣וֹן נָאָֽצוּ׃
6 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.
הם המרו [אמרי] [אל] [ועצת] [עליון] [נאצו]
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
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 Psalms 107:11
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָרָה (marah) is a Hebrew verb meaning to be contentious or rebellious. It encompasses actions of disobedience, particularly towards authority figures like parents or God. The entries indicate that it can also imply causing bitterness or provoking resistance. The word appears in various forms, such as Qal and Hiphil, which denote different aspects of rebellion and disobedience.
מָרָה vb. be contentious, refractory, rebellious
Qal be disobedient, rebellious
Hiph. shew disobedience, rebelliousness
base
H4784 מָרָה be contentious, refractory, rebellious
4784 marah maw-raw'
a primitive root; to be (causatively, make) bitter (or
unpleasant); (figuratively) to rebel (or resist; causatively,
to provoke):--bitter, change, be disobedient, disobey,
grievously, provocation, provoke(-ing), (be) rebel
(against, -lious).
מָרָה (ma.rah) — to rebel.
1) to be contentious, be rebellious, be refractory, be disobedient towards, be rebellious against
1a) (Qal) to be disobedient, be rebellious
1a1) towards father
1a2) towards God
1b) (Hiphil) to show rebelliousness, show disobedience, disobey
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
The Hebrew word אֹמֶר (*'omer*) refers to an utterance, speech, or word, often used in a poetic or exalted context. It is derived from the root meaning 'to say' and encompasses meanings like saying, promise, and command. The entries collectively emphasize its use in elevated language.
אֹמֶר n.m. utterance, speech, word, only poet., & exalted style
base
H561 אֹמֶר utterance, speech, word, only poet., & exalted style
561 'emer ay'-mer
from 559; something said:--answer, X appointed unto him,
saying, speech, word.
see HEBREW for 0559
אֵמֶר (e.mer) — word.
utterance, speech, word, saying, promise, command
N-mp — Noun common · masculine plural constructHNcmpc
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 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…
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
עֶלְיוֹן (elyown) means 'high' or 'upper,' and is used to describe both physical elevations, such as the upper part of Bethhoron, and metaphorical heights, referring to God as the 'Most High.' It can also denote rulers, including monarchs and angelic beings. The term is derived from a root meaning elevation.
עֶלְיוֹן 22 adj.
high
upper Bethhoron, the upper (opp. lower) of house
base
עֶלְיוֹן n.m. Highest, Most High
name of God
of rulers, either monarchs or angel-princes
base
H5945a עֶלְיוֹן . high
. upper Bethhoron, the upper (opp. lower) of house
H5945b עֶלְיוֹן Highest, Most High . name of God
. of rulers, either monarchs or angel-princes
5945 'elyown el-yone'
from 5927; an elevation, i.e. (adj.) lofty (compar.); as
title, the Supreme:--(Most, on) high(-er, -est),
upper(-most).
see HEBREW for 05927
עֶלְיוֹן (el.yon) — high.
adj
1) high, upper
1a) of Davidic king exalted above monarchs
עֶלְיוֹן (el.yon) — Most High.
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עֶלְיוֹן (el.yon) — Upper (Beth Horon).
Combined with bet cho.ron (בֵּית חוֹרֹן " Beth-horon" H1032H)
§
עֶלְיוֹן (el.yon) — (LORD) Most High.
Combined with ye.ho.vah (יהוה "LORD" H3068)
Adj — AdjHAamsa
נָאַץ (na'ats) is a Hebrew verb meaning to spurn or contemn. It has various forms including Qal, Piel, Hiphil, and Hithpolel, indicating different nuances of scorn and contempt. The word appears in contexts of disdain and provocation, with a notable reference in Ecclesiastes 12:5. The entries collectively emphasize its meanings related to despising and abhoring.
נָאַץ vb. contemn, spurn
Qal contemn
Pi. contemn, spurn
Hiph.
Hithpo‛el every day is my name contemned
base
H5006 נָאַץ contemn, spurn
5006 na'ats naw-ats'
a primitive root; to scorn; or (Ecclesiastes 12:5) by
interchange for 5132, to bloom:--abhor, (give occasion to)
blaspheme, contemn, despise, flourish, X great, provoke.
see HEBREW for 05132
נָאַץ (na.ats) — to spurn.
1) to spurn, contemn, despise, abhor
1a) (Qal) to spurn, contemn
1b) (Piel)
1b1) to spurn
1b2) to cause to contemn
1c) (Hiphil) to spurn
1d) (Hithpolel) to be contemned
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp