Psalms 14:5 — Word Study
WLCשָׁ֤ם׀ פָּ֣חֲדוּ פָ֑חַד כִּֽי־ אֱ֝לֹהִ֗ים בְּד֣וֹר צַדִּֽיק׃
BSAThere they areshâm [in that place, at that moment] overwhelmedpâchad■ with dreadpachad [great, intense, fear, terror] forkîy [because, since] Godʼĕlôhîym [Elohim, the supreme Judge] [is] in the companydôwr [generation, midst] of the righteoustsaddîyq [just, upright, those made right with God]
| Greek | English | Parsing |
|---|---|---|
| שָׁ֤ם׀ | there | Adverb |
| פָּ֣חֲדוּ | they fear | Verb, Qal, perfect third person common plural |
| פָ֑חַד | a fear | Noun common, masculine singular absolute |
| כִּֽי־ | for | Particle |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| בְּד֣וֹר | [is] with a generation | Preposition, noun common masculine singular absolute |
| צַדִּֽיק׃ | righteous | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There they are, overwhelmed with dread, for God is in the company of the righteous. |
| KJV | There were they in great fear: for God is in the generation of the righteous. |
| ASV | There were they in great fear; For God is in the generation of the righteous. |
| YLT | There they have feared a fear, For God [is] in the generation of the righteous. |
| WEB | There they were in great fear, for God is in the generation of the righteous. |
| BBE | Then were they in great fear: for God is in the generation of the upright. |
Where they part company is צַדִּיק — see How Translations Differ.
The verse has a main clause with a cause introduced by a prepositional phrase, clearly linking the fear of the wicked to God's presence among the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbפָּחַד
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 14:5
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 — The Contrast Between the Wicked and the Righteousgenerated
Psalm 14:5 reflects on the overwhelming dread that the wicked experience due to the presence of God among the righteous. This verse emphasizes the stark contrast between those who do wrong and those who are upright, highlighting the protective nature of God for the latter. The surrounding verses further illustrate the plight of the wicked and the security found in righteousness, as seen in Psalm 14:4 and Psalm 14:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 53:5 | There they are, overwhelmed with dread, where there was nothing to fear. For God has scattered the bones of those who besieged you. You put them to shame, for God has despised them. |
| 2 | Exodus 15:16 | and terror and dread will fall on them. By the power of Your arm they will be as still as a stone until Your people pass by, O LORD, until the people You have bought pass by. |
| 3 | Esther 8:7 | So King Xerxes said to Esther the Queen and Mordecai the Jew, “Behold, I have given Haman’s estate to Esther, and he was hanged on the gallows because he attacked the Jews. |
| 4 | Proverbs 1:26–27 | in turn I will mock your calamity; I will sneer when terror strikes you, |
| 5 | Proverbs 28:1 | The wicked flee when no one pursues, but the righteous are as bold as a lion. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — פַּחַד, Fa.chadgenerated
The noun פַּחַד (pachad) refers to a deep sense of fear or dread, often evoked by a sudden or alarming event. It encompasses feelings of terror that can arise in the presence of something powerful, such as God. In this verse, it signifies the intense fear that grips the wicked when they realize God is among the righteous.
This word is derived from a root meaning to be alarmed, and it is frequently used in contexts that emphasize both fear and reverence. The use of פַּחַד here suggests that the wicked are not merely afraid; they are overwhelmed by the realization of God's judgment and presence.
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. The BSB uses overwhelmed with dread, which is echoed in the KJV and ASV: all three maintain the intensity of fear expressed by פַּחַד.
Where others part company with the BSB, they do so over the rendering of צַדִּיק. The upright (BBE) emphasizes moral integrity, while the others focus on righteousness, which aligns more closely with the original Hebrew meaning.
Sentence Structuregenerated
The verse consists of one main clause, with a subject and predicate structure: אֱלֹהִים (God) is the subject, and the predicate describes the fear of the wicked. The sentence structure highlights the cause-and-effect relationship between God's presence and the fear experienced by the wicked.
The adverbial phrases שָׁם (there) and בְּד֣וֹר (with a generation) provide context, situating the fear in both time and community, emphasizing the collective nature of the experience.
Septuagint Backgroundgenerated
In the Septuagint, שָׁם is rendered as ἐκεῖ (there), which maintains the locational aspect of the original Hebrew. This choice reflects a direct translation that preserves the sense of place.
The Greek word for fear, ἐδειλίασαν, suggests a similar intensity of dread, aligning with the Hebrew פַּחַד. This translation choice indicates an understanding of the profound fear that God's presence invokes.
In plain words — the whole versegenerated
Psalm 14:5 tells us that the wicked are filled with fear because God is present among those who are righteous. This verse highlights the stark contrast between the fate of the wicked and the security of the righteous, emphasizing the protective nature of God's presence.
Frequently Asked Questionsgenerated
It means that the wicked feel intense fear and terror when they realize God's presence among the righteous, indicating their awareness of divine judgment.
Similar themes of fear and reverence toward God are found in other scriptures, such as Proverbs 1:26-27, where fear is associated with the consequences of wrongdoing.
It implies that God's presence provides protection and support to the righteous, contrasting with the fate of the wicked who experience fear.
Fear signifies the recognition of God's power and authority, serving as a reminder of the consequences of sin and the safety found in righteousness.
Reflection Questionsgenerated
- In what ways have I experienced God's presence in my life, and how has it affected my fears?
- How can I cultivate a sense of righteousness in my actions and thoughts?
- What does this verse teach me about the nature of fear in relation to God?
- How can I support others who may be struggling with fear or dread in their lives?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to illustrate the consequences of wrongdoing against God's people and the fear that arises from divine judgment.
"They have not called upon the Lord." For he does not really call upon Him, who longs for such things as are displeasing to Him.Early Church Fathers on Psalms 14 →
Such people will never learn from experience what a harsh thing it is to do wrong to the Lord’s people, so bitter are they toward us as to wish to treat us like a meal of bread.… Since they are ready to swallow us raw, then,Early Church Fathers on Psalms 14 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 14:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere were they in great fear,.... This, shows that they had some knowledge of God, and consciousness of guilt, which they endeavoured to banish out of their minds by their fears of punishment; and
Read John Gill on Psalms 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere were they in great fear: for God is in the generation of the righteous. There - in the very place of their sin, their punishment overtakes them. He points to them as though present.
Read Robert Jamieson on Psalms 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere, i.e. in the place, or upon the spot, where they practised these insolences, God struck them with a panic fear. Or, then, i.e. in the height of their tyranny and prosperous impiety, when they seemed to have no cause for it. An adverb of place for an adverb of time, of which there want not examples in Scripture and other authors, as hath been noted before. Or, thence, as this particle is rendered, 49:24 ; i.e. from that time; or for that cause, as some take it, and it may be taken, , i.e. for this their contempt of God and manifest injury to men. In great fear, from their own guilty consciences, and the just expectation of Divine vengeance. Heb. they feared with fear, i.e. vehemently…
Read Matthew Poole on Psalms 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 14:5 There were they in great fear: for God [is] in the generation of the righteous.Ver. 5. There were they in great fear] There? and they? and in great fear? where? and who? and what kind of fear was it they were in? For answer: There, that is, in the generation of the righteous, in the assemblies of the saints, according to that, Psalms 76:3, "There brake he the arrows of the bow, the shield, and the sword, and battle. Selah." There, that is, in Salem, where is God’ s tabernacle; and in Zion, where is his dwelling place, Psalms 14:2, in the congregation, where the saints were praying. Or, there, that is, in the very place where they oppressed and devoured the poor, they were…
Read John Trapp on Psalms 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) There were they.—Literally, there they feared a fear, i.e., terror overtook them. Psalms 53 adds, “which was no fear.” The local “there” brings the scene before us as in a picture. We see them there before us, these wicked men; there in the midst of their intrigues, or their exactions, or their pleasures, the hand of God seizes them, and lo! they are struck with fear. We evidently have not here any indication by which to fasten on a particular event. Whether the addition in Psalms 53 gives any is discussed there. For God is.—For the singular variation in Psalms 53 consult Note on Psalms 14:5 of that psalm. The uneasy sense that, after all, the good have God on their side—this general…
Read Charles John Ellicott on Psalms 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. There were they in great fear] This is a manifest allusion to the history of the Canaanitish nations; they were struck with terror at the sight of the Israelites, and by this allusion the psalmist shows that a destruction similar to that which fell upon them, should fall on the Babylonians. Several of the versions add, from Psalms 53:5, "Where no fear was." They were struck with terror, where no real cause of terror existed. Their fears had magnified their danger. For God is in the generation] They feared the Israelites, because they knew that the Almighty God was among them.
Read AdamClarke on Psalms 14 →CambridgeThe Cambridge Bible for Schools and Colleges5. This verse is commonly explained to refer to the future, the perfect tense expressing the certain assurance of the Psalmist that judgement will be executed. Cp. Psalms 36:12. But it is more natural to refer it to the past. ‘There’ points emphatically to some signal instance in which panic terror and overwhelming calamity overtook ‘the workers of iniquity.’ If Psalms 14:4 may be understood of the oppression of Israel in Egypt, Psalms 14:5 will refer to the overthrow of the Egyptians in the Red Sea (Exodus 14:24-25). Psalms 53:5 adds where no fear was, no natural cause for alarm. for God &c.] Present among them to defend them. ‘The generation’ (see on Psalms 12:7) ‘of the righteous’ is…
Read Cambridge on Psalms 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThere were they in great fear - Margin, as in Hebrew, “they feared a fear.” The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavored to be.
Read Albert Barnes on Psalms 14 →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
There they are, overwhelmed with dread, for God is in the company of the righteous.
There they were in great fear, for God is in the generation of the righteous.
There they are, overwhelmed with dread, for God is in the company of the righteous.
They are absolutely terrified, for God defends the godly.
Tyndale line
There were they in great fear: for God is in the generation of the righteous.
There were they in great fear; For God is in the generation of the righteous.
There were they in great fear: for God is in the generation of the righteous.
There were they in great fear: for God is in the generation of the righteous.
There they shall be taken with feare, because God is in the generation of the iust.
Strictly literal
There were they in great fear; for God is in the generation of the righteous.
There they have feared a fear, For God [is] in the generation of the righteous.
They have feared a fear there, || For God [is] in the generation of the righteous.
There are they terrified in terror; for God is with the righteous generation:
They tremble with dread, for God is with the righteous assembly!
From the Latin
He that hath not put out his money to usury, nor taken bribes against the innocent: He that doth these things shall not be moved for ever.
Simplified
Look, they will become terrified, because God is with those who live right.
Then were they in great fear: for God is in the generation of the upright.
Word by word, the decisions they made
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 align closely, with all seven words matched in meaning. The Dead Sea Scrolls, however, show one word on the leather with six others supplied by an editor, indicating some textual damage but no significant variation in meaning.
שָׁ֤ם׀ פָּ֣חֲדוּ פָ֑חַד כִּֽי־ אֱ֝לֹהִ֗ים בְּד֣וֹר צַדִּֽיק׃
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.
שמ׳ה [פחדו] [פחד] [כי] [אלוהים] [בדור] [צדיק]
1 word on the leather — 6 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 14:5
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.
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
פָּחַד (pachad) is a Hebrew verb meaning to dread or fear. It encompasses being startled or filled with awe, with various forms indicating different intensities of dread. The root conveys a sense of alarm and reverence, appearing in contexts that evoke both fear and respect.
פָּחַד vb. dread, be in dread, in awe
Qal
be in dread
be in awe
Pi. be in great dread
Hiph. filled my bones with dread
base
H6342 פָּחַד dread, be in dread, in awe
6342 pachad paw-kkad'
a primitive root; to be startled (by a sudden alarm); hence,
to fear in general:--be afraid, stand in awe, (be in) fear,
make to shake.
פָּחַד (pa.chad) — to dread.
1) to fear, tremble, revere, dread, be in awe or dread
1a) (Qal)
1a1) to be in dread
1a2) to be in awe
1b) (Piel) to be in great dread
1c) (Hiphil) to cause to dread
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
פַּ֫חַד (pachad) refers to the concept of dread or terror, often indicating both the feeling of fear and the object that inspires it. The word is derived from a root meaning to be alarmed, and it encompasses a range of meanings related to fear and terror.
פַּ֫חַד 49 n.m. dread
dread
= object of dread
as design. dei
base
H6343 פַּ֫חַד dread . dread
. = object of dread
. as design. dei
6343 pachad pakh'-ad
from 6342; a (sudden) alarm (properly, the object feared, by
implication, the feeling):--dread(-ful), fear, (thing) great
(fear, -ly feared), terror.
see HEBREW for 06342
פַּ֫חַד (pa.chad) — dread.
1) terror, dread
1a) dread
1b) object of dread
N-ms — Noun common · masculine singular absoluteHNcmsa
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
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 דּוֹר (dor) encompasses meanings related to a period or generation, often emphasizing the transitory nature of life. It can refer to a specific age, a class of people living at a certain time, or a dwelling place. The entries suggest a focus on both the temporal and spatial aspects of existence.
דּוֹר, דֹּר n.m. period, generation, dwelling
period, age, generation, mostly poet.
of men living at a particular time (period, age), generation, as transitory
generation characterized by quality or condition, class of men
dwelling-place, habitation
base
H1755 דּוֹר, דֹּר period, generation, dwelling . period, age, generation, mostly poet.
. of men living at a particular time (period, age), generation, as transitory
. generation characterized by quality or condition, class of men
. dwelling-place, habitation
1755 dowr dore
or (shortened) dor {dore}; from 1752; properly, a revolution
of time, i.e. an age or generation; also a dwelling:--age, X
evermore, generation, (n-)ever, posterity.
see HEBREW for 01752
דּוֹר (dor) — generation.
1) period, generation, habitation, dwelling
1a) period, age, generation (period of time)
1b) generation (those living during a period)
1c) generation (characterised by quality, condition, class of men)
1d) dwelling-place, habitation
Aramaic equivalent: dar (דָּר "generation" H1859)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
jen-er-a'-shun (Latin generatio, from genero, "beget"):
(1) The translation
(a) of dor, "circle," "generation," hence, "age," "period," "cycle": "many generations" (De 32:7);
(b) the people of any particular period or those born about the same time: "Righteous before me in this generation" (Ge 7:1); "four generations" (Job 42:16);
Generation
Gen. 2:4, “These are the generations,” means the “history.” 5:1, “The book of the generations,” means a family register, or history of Adam. 37:2, “The generations of Jacob” = the history of Jacob and his descendants. 7:1, “In this generation” = in this age. Ps. 49:19, “The generation of his fathers” = the dwelling of his fathers, i.e., the grave. Ps. 73:15, “The generation of thy children” = the contemporary race. Isa. 53:8, “Who shall declare his generation?” = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity , especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)
Besides the common acceptation of this word, as signifying race, descent, lineage, it is used for the history and genealogy of a person, as in Ge 5:1, "the book of the generations of Adam," that is, the history of Adam’s creation and of his posterity. So in Ge 2:4, "The generations of the heavens and of the earth," that is, their genealogy, so to speak, the history of the creation of heaven and earth; also in Mt 1:1, "The book of the generation of Jesus Christ," that is, the genealogy of Jesus Christ," that is, the genealogy of Jesus Christ, the history of his descent and life. "The present generation" comprises all those who are now alive; "This generation shall not pass till all be fulfilled," some now living shall witness the…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa