Psalms 46:5 — Word Study
WLCאֱלֹהִ֣ים בְּ֭קִרְבָּהּ בַּל־ תִּמּ֑וֹט יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃
BSAGodʼĕlôhîym [the supreme Creator, Elohim]
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֣ים | God | Noun common, masculine plural absolute |
| בְּ֭קִרְבָּהּ | [is] in midst its | Preposition, noun common masculine singular construct, suffix |
| בַּל־ | not | Particle |
| תִּמּ֑וֹט | it will be shaken | Verb, Niphal, imperfect third person feminine singular |
| יַעְזְרֶ֥הָ | he will help it | Verb qal imperfect third person masculine singular, suffix |
| אֱ֝לֹהִ֗ים | God | Noun common, masculine plural absolute |
| לִפְנ֥וֹת | to [the] turning of | Preposition, verb qal infinitive construct common |
| בֹּֽקֶר׃ | [the] morning | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | God is within her; she will not be moved. God will help her when morning dawns. |
| KJV | God is in the midst of her; she shall not be moved: God shall help her, and that right early. |
| ASV | God is in the midst of her; she shall not be moved: God will help her, and that right early. |
| YLT | God [is] in her midst — she is not moved, God doth help her at the turn of the morn! |
| WEB | God is within her. She shall not be moved. God will help her at dawn. |
| BBE | God has taken his place in her; she will not be moved: he will come to her help at the dawn of morning. |
Where they part company is in the rendering of תִּמּ֑וֹט — see How Translations Differ.
The sentence has a main clause with supporting phrases that clarify God's presence and the assurance of His help.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָהָר
verbאֱלֹהִים
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 46:5
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 — God's Protection Over His Peoplegenerated
Psalm 46:5 emphasizes God's presence within the city, assuring its stability and protection. The psalmist declares that despite external threats, the city will not be shaken because God is there to help, especially at the dawn of a new day. This theme of divine assistance is prevalent throughout the psalm, as it contrasts God's strength with the chaos of the nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:18 | You have ascended on high; You have led captives away. You have received gifts from men, even from the rebellious, that the LORD God may dwell there. |
| 2 | Deuteronomy 23:14 | For the LORD your God walks throughout your camp to protect you and deliver your enemies to you. Your camp must be holy, lest He see anything unclean among you and turn away from you. |
| 3 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| 4 | Ezekiel 43:7–9 | and He said to me, “Son of man, this is the place of My throne and the place for the soles of My feet, where I will dwell among the Israelites forever. The house of Israel will never again defile My holy name—neither they nor their kings—by their prostitution and by the funeral offerings for their kings at their deaths. |
| 5 | Hosea 11:9 | I will not execute the full fury of My anger; I will not turn back to destroy Ephraim. For I am God and not man— the Holy One among you— and I will not come in wrath. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֣ים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that refers to God, indicating His supreme authority and power. It is often used in the Old Testament to denote the one true God and can also refer to divine beings or rulers. The parsing as a masculine plural absolute suggests a majesty that encompasses all divine aspects.
In this verse, אֱלֹהִים signifies God's protective presence within the city, reinforcing the idea that He is the source of stability and strength. The use of this term emphasizes both His power and His closeness to His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, highlighting God's presence and assistance.
Sentence Structuregenerated
The main finite verb is יַעְזְרֶ֥הָ, he will help, which governs the entire verse. The structure includes a prepositional phrase indicating God's presence, a negation indicating stability, and a clause specifying when help will come.
The sentence emphasizes God's role as a protector, with the verb indicating action and the surrounding phrases providing context about His presence and timing.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεοῦ, which retains the meaning of God but may reflect a broader interpretation of divine presence. This choice aligns with the understanding of God as a protector.
The choice of πόλιν for the city highlights the focus on God's relationship with His people, emphasizing the importance of His presence in their midst.
In plain words — the whole versegenerated
Psalm 46:5 assures that God is present within the city, providing stability and support. The psalmist emphasizes that she will not be shaken and that God will help her at dawn, symbolizing new beginnings and hope.
Frequently Asked Questionsgenerated
This indicates God's protective presence in the city, ensuring its safety and stability.
Because God's presence provides strength and assurance against any threats.
Morning symbolizes new beginnings and the arrival of God's help, bringing light after darkness.
It highlights God's role as a protector and helper, emphasizing His commitment to His people.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's presence for stability?
- How can I rely on God's help during challenging times, especially at the start of a new day?
- What does it mean for me to trust in God's protection?
- How can I share the assurance of God's presence with others?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this verse to discuss God's protective nature and assistance, highlighting its significance in their teachings.
Since God is in the midst of the city, he will give it stability, providing assistance for it at the first break of dawn … sending out equal rays of his providence from all sides to the limits of the world.Early Church Fathers on Psalms 46 →
By his resurrection at dawn, the Lord confers on us wonderful and heavenly helps. His resurrection dispelled the night and poured on us the light of day.Early Church Fathers on Psalms 46 →
He who is in fact so exalted, uncircumscribed by place, the ineffable being, deigned to call our city his dwelling and sustains it from every quarter.Early Church Fathers on Psalms 46 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 46:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod [is] in the midst of her,.... The church and people of God; not merely by his essence, power, and providence, as he is in the midst of the world; but by his gracious presence, and which always
Read John Gill on Psalms 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod is in the midst of her; she shall not be moved: God shall help her, and that right early.
Read Robert Jamieson on Psalms 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. as soon as the morning appeareth, i.e. speedily, after a short night of affliction; compare ; and seasonably, when the danger is greatest, and the enemies prepare to make the assault; which is commonly done in the morning.
Read Matthew Poole on Psalms 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 46:5 God [is] in the midst of her; she shall not be moved: God shall help her, [and that] right early.Ver. 5. God is in the midst of her] Hence the Church is called Jehovah Shammah, the Lord is there, Ezekiel 48:35, there he hath set him up a mercy seat, a throne of grace, and paved his people a new and living way thereunto with the blood of his Son, so that they may come boldly, obtain mercy, and find grace to help in time of need, Hebrews 4:14. She shall not be moved] Or, not greatly moved, Psalms 62:2, in those great commotions abroad the world, Psalms 46:2-3. This bush may burn, but shall not be consumed; and that by the blessing of him that dwelt in the bush, Deuteronomy 33:16…
Read John Trapp on Psalms 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Right early.—Literally, at the turning of the morning. Evidently metaphorical of the dawn of a brighter day.
Read Charles John Ellicott on Psalms 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. God is in the midst of her] God will not abandon them that trust in him; he will maintain his own cause; and, if his Church should at any time be attacked, he will help her, and that right early - with the utmost speed. As soon as the onset is made, God is there to resist. As by the day-break the shadows and darkness are dissipated; so by the bright rising of Jehovah, the darkness of adversity shall be scattered.
Read AdamClarke on Psalms 46 →CambridgeThe Cambridge Bible for Schools and Colleges5. God is in the midst of her] Cp. Isaiah 12:6; and Micah 3:11, where we learn how this watchword was abused by those who saw in the Presence of God a pledge of protection but no call to holiness. she shall not be moved] More stable than the solid mountains (Psalms 46:2): more secure than the kingdoms of the earth (Psalms 46:6). and that right early] Better, when the morn appeareth, when the dawn of deliverance succeeds the night of distress (Psalms 46:3; Psalms 30:5): but not without a special reference to the morning when they rose to find Sennacherib’s army destroyed (Isaiah 37:36), and a reminiscence of the Exodus, where the same phrase is used (Exodus 14:27).
Read Cambridge on Psalms 46 →Albert Barnes1798–1870Barnes' Notes on the BibleGod is in the midst of her - God is in the midst of the “city” referred to above - the “city of God.” That is, (a) he dwelt there by the visible symbol of his presence, the Shekinah; (b) he was there
Read Albert Barnes on Psalms 46 →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
God is within her; she will not be moved. God will help her when morning dawns.
God is within her. She shall not be moved. God will help her at dawn.
God is within her; she will not be moved. God will help her when morning dawns.
God lives within it, it cannot be moved. God rescues it at the break of dawn.
Tyndale line
God is in the midst of her; she shall not be moved: God shall help her, and that right early.
God is in the midst of her; she shall not be moved: God will help her, and that right early.
God is in the midst of her; she shall not be moved: God shall help her, and that right early.
God is in the midst of her; she shall not be moved: God shall help her, and that right early.
God is in the middes of it: therefore shall it not be moued: God shall helpe it very earely.
Strictly literal
God is in the midst of her; she shall not be moved: God shall help her at the dawn of the morning.
God [is] in her midst — she is not moved, God doth help her at the turn of the morn!
God [is] in her midst—she is not moved, God helps her at the turn of the morning!
(46:6) God is in her midst; she shall not be moved: God will ever help her, at the dawning of [her] morning.
God is in the middle of her; she will not be moved; God will help her, and he will do so at the dawn of morning.
From the Latin
He hath chosen for us his inheritance the beauty of Jacob which he hath loved.
Simplified
God is in the midst of the city; it will never fall. God protects it as soon as it is light.
God has taken his place in her; she will not be moved: he will come to her help at the dawn of morning.
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 mostly agree in their wording, with six words matched in the translation. The Septuagint's structure may differ, but the core message remains consistent.
אֱלֹהִ֣ים בְּ֭קִרְבָּהּ בַּל־ תִּמּ֑וֹט יַעְזְרֶ֥הָ אֱ֝לֹהִ֗ים לִפְנ֥וֹת בֹּֽקֶר׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 46:5
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.
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…
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
HR/Ncmsc/Sp3fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
HTn — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
HVNi3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
HVqi3ms/Sp3fs — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3fs
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)
HNcmpa — 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…
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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…
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn