Psalms 52:1 — Word Study
WLCמַה־ תִּתְהַלֵּ֣ל בְּ֭רָעָה הַגִּבּ֑וֹר חֶ֥סֶד אֵ֝֗ל כָּל־ הַיּֽוֹם׃
BSAFor the choirmasternâtsach A Maskilmaskîyl of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| מַה־ | why? | Pronoun |
| תִּתְהַלֵּ֣ל | do you boast | Verb, Hithpael, imperfect second person masculine singular |
| בְּ֭רָעָה | in evil | Preposition, noun common feminine singular absolute |
| הַגִּבּ֑וֹר | O mighty [man] | Particle, noun common masculine singular absolute |
| חֶ֥סֶד | [the] covenant loyalty of | Noun common, masculine singular construct |
| אֵ֝֗ל | God | Noun common, masculine singular absolute |
| כָּל־ | [is] all | Noun common, masculine singular construct |
| הַיּֽוֹם׃ | the day | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why do you boast of evil, O mighty man? The loving devotion of God endures all day long. |
| KJV | Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually. |
| ASV | Why boastest thou thyself in mischief, O mighty man? The lovingkindness of God endureth continually. |
| YLT | To the Overseer. — An instruction, by David, in the coming in of Doeg the Edomite, and he declareth to Saul, and saith to him, 'David came in unto the house of Ahimelech.' What, boasteth thou in evil, O mighty one? The kindness of God [is] all the day. |
| WEB | Why do you boast of mischief, mighty man? God’s loving kindness endures continually. |
| BBE | Why do you take pride in wrongdoing, lifting yourself up against the upright man all the day? |
The translations on this page agree on the core elements of the verse, particularly regarding the concept of boasting in evil.
The sentence features a main question followed by elaboration on the subject's actions and God's enduring nature, creating a clear contrast.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָצַח
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 52:1
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 — Psalm 52: A Critique of the Wickedgenerated
Psalm 52:1 questions the boastfulness of a powerful man who takes pride in evil deeds, contrasting his arrogance with the enduring loving devotion of God. The psalmist highlights the futility of such pride, emphasizing that while the wicked may seem strong, God's kindness and faithfulness remain constant throughout the day. This psalm serves as a reminder of the moral order in the universe, where evil ultimately faces judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 54:3 | For strangers rise up against me, and ruthless men seek my life— men with no regard for God. Selah |
| 2 | 1 Samuel 21:7 | Now one of Saul’s servants was there that day, detained before the LORD. And his name was Doeg the Edomite, the chief shepherd for Saul. |
| 3 | 1 Samuel 22:9–19 | But Doeg the Edomite, who had stationed himself with Saul’s servants, answered: “I saw the son of Jesse come to Ahimelech son of Ahitub at Nob. |
| 4 | Psalm 59:7 | See what they spew from their mouths— sharp words from their lips: “For who can hear us?” |
| 5 | Jeremiah 9:8 | Their tongues are deadly arrows; they speak deception. With his mouth a man speaks peace to his neighbor, but in his heart he sets a trap for him. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — תִּתְהַלֵּ֣ל, tit.ha.Lelgenerated
The verb תִּתְהַלֵּ֣ל (tit.ha.Lel) is in the Hithpael stem, indicating a reflexive action, meaning 'to boast' or 'to celebrate oneself'. It is derived from the root הָלַל (halal), which encompasses meanings of shining or praising, often in relation to foolishness or arrogance. In this context, it conveys the idea of someone taking pride in their own evil actions.
This word's usage suggests a sense of foolishness in boasting about wrongdoing. The psalmist critiques the mighty man's self-glorification, implying that such pride is misplaced and ultimately leads to downfall.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning, with the BSB, KJV, ASV, and others using 'boast' to capture the essence of תִּתְהַלֵּ֣ל.
Sentence Structuregenerated
The main clause is introduced by the finite verb תִּתְהַלֵּ֣ל, do you boast, which governs the entire question posed to the mighty man. The structure emphasizes the contrast between the boastful action and the enduring nature of God's loving devotion that follows.
The sentence contains a series of phrases that elaborate on the subject's actions and the nature of God's character, creating a balanced structure that highlights the folly of pride against divine faithfulness.
Septuagint Backgroundgenerated
The Septuagint translates תִּתְהַלֵּ֣ל as ἐν (en), meaning 'in', which shifts the focus slightly from the act of boasting to the context of the boastful man's actions. This choice may suggest a broader interpretation of the man's character and the nature of his evil.
This translation reflects an interpretative approach that emphasizes the relationship between the mighty man's pride and the evil he embodies.
In plain words — the whole versegenerated
Psalm 52:1 asks why a powerful man takes pride in doing evil. It contrasts this pride with God's loving devotion, which lasts all day long. The psalmist highlights the foolishness of boasting in wrongdoing, reminding readers of the enduring nature of God's kindness.
Frequently Asked Questionsgenerated
To boast of evil means to take pride in wrongdoing or immoral actions, often with a sense of arrogance.
God's loving devotion is constant and enduring, unlike human pride, which is fleeting and ultimately leads to downfall.
Calling the man 'mighty' emphasizes his power and influence, but also critiques the misuse of that power for evil.
This verse introduces the theme of contrasting human pride with God's unwavering faithfulness, setting the stage for the psalm's critique of wickedness.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my own life, and how can I address it?
- How can I cultivate a deeper understanding of God's loving devotion in my daily life?
- What are some examples of boasting in wrongdoing that I observe in society today?
- How can I remind myself and others of the importance of humility in the face of God's faithfulness?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, discussing the nature of pride and evil as well as God's enduring kindness.
The 33rd Psalm was spoken by David when he "changed his countenance before Abimelech, and he sent him away, and he left." The current Psalm would be the one following that Psalm in historical sequence.Early Church Fathers on Psalms 52 →
"Why does he glory in malice that is mighty?" [Psalms 52:1]. Observe, my brethren, the glorying of malignity, the glorying of evil men.Early Church Fathers on Psalms 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 52:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy boastest thou thyself in mischief?.... Or "in evil" (w); in that which is sinful; to glory in riches, wisdom, and strength, which are not in themselves evil, is wrong; and to rejoice in such
Read John Gill on Psalms 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually. Title. - When Doeg the Edomite came and told Saul ... David is some to ... Ahimelech.
Read Robert Jamieson on Psalms 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 52 Doeg the Edomite; so called, either, 1. Because he was born or bred in Edom. Or, 2. From his treacherous and bloody disposition; for which the Edomites are infamous in Scripture; as the Israelites are called Sodom and Gomorrah, . David reproveth the insolency of Doeg, ; prophesieth his destruction, . The righteous rejoice at it, . He showeth the Strength and hope of this wicked man, ; but placeth his own confidence and trust in God, and praiseth him, ,9. Why boastest thou thyself, as if thou hadst done a great exploit, which none else durst undertake; and thereby established the crown upon Saul’ s head, and thyself in his favour; and broken all David’ s designs, by striking a…
Read Matthew Poole on Psalms 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 52:1 « To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. » Why boastest thou thyself in mischief, O mighty man? the goodness of God [endureth] continually.A Psalm of David] Or the same time and argument, likely, with Psalms 58:1-11 Maschil] Or, to teach that the end of the wicked is evil; Redarguit pravos mores, saith the Syriac. When Doeg the Edomite] When Abiathar escaping the slaughter slave, the blood hound (as Edomite may signify), came and told David what was befallen the priests and their city. This was no small affliction to David; the rather, because by telling the priest…
Read John Trapp on Psalms 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Mighty man.—Better, hero, used sarcastically. LXX. and Vulg., “a mighty one at mischief.” (Comp. Isaiah 5:22 : “a hero at drinking.”) The order of the Hebrew is, however, against this, and in favour of the English, why dost thou exult in wickedness, O hero, i.e., perhaps, not only his own, but in the wickedness the people are led into by his means. This seems necessitated by the next clause. In spite of man’s folly and sin, God’s covenant favour endures all the day long.
Read Charles John Ellicott on Psalms 52 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LII The psalmist points out the malevolence of a powerful enemy, and predicts his destruction, 1-5. At which destruction the righteous should rejoice, 6, 7. The psalmist's confidence on God, 8, 9. NOTES ON PSALM LII The title is, "To the chief Musician, an instructive Psalm of David, when Doeg the Edomite came and informed Saul, and said to him, David is come to the house of Ahimelech." The history to which this alludes is the following: David, having learned that Saul was determined to destroy him, went to take refuge with Achish, king of Gath: in his journey he passed by Nob, where the tabernacle then was, and took thence the sword of Goliath; and, being spent with hunger, took some…
Read AdamClarke on Psalms 52 →CambridgeThe Cambridge Bible for Schools and Colleges1–5. Denunciation of the evil-doer and prediction of his fate.
Read Cambridge on Psalms 52 →Albert Barnes1798–1870Barnes' Notes on the BibleWhy boastest thou thyself in Mischief? - Why dost thou “exult” in that which is wrong? Why dost thou find pleasure in evil rather than in good? Why dost thou seek to triumph in the injury done to others?
Read Albert Barnes on Psalms 52 →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
Why do you boast of evil, O mighty man? The loving devotion of God endures all day long.
Why do you boast of mischief, mighty man? God’s loving kindness endures continually.
For the choirmaster. A Maskil of David. After Doeg the Edomite went to Saul and told him, “David has gone to the house of Ahimelech.” Why do you boast of evil, O mighty man? The loving devotion of God endures all day long.
Why do you boast about your evil plans, O powerful man? God’s loyal love protects me all day long!
Tyndale line
Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
Why boastest thou thyself in mischief, O mighty man? The lovingkindness of God endureth continually.
Why boastest thou thyself in mischief, O mighty man? the mercy of God endureth continually.
To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said to him, David is come to the house of Ahimelech. Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually.
To him that excelleth. A Psalme of Dauid to giue instruction. When Doeg the Edomite came and shewed Saul, and saide to him, Dauid is come to the house of Abimelech. Why boastest thou thy selfe in thy wickednesse, O man of power? the louing kindenesse of God indureth dayly.
Strictly literal
Why boastest thou thyself in evil, thou mighty man? The loving-kindness of God [abideth] continually.
To the Overseer. — An instruction, by David, in the coming in of Doeg the Edomite, and he declareth to Saul, and saith to him, 'David came in unto the house of Ahimelech.' What, boasteth thou in evil, O mighty one? The kindness of God [is] all the day.
TO THE OVERSEER. AN INSTRUCTION OF DAVID, IN THE COMING IN OF DOEG THE EDOMITE, AND HE DECLARES TO SAUL AND SAYS TO HIM, “DAVID CAME TO THE HOUSE OF AHIMELECH.” Why do you boast in evil, O mighty one? The kindness of God [is] all the day.
“To the chief musician, a Maskil of David, (52:2) When Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Achimelech.” (52:3) What vauntest thou thyself of wickedness, O mighty man? the kindness of God endureth all the time.
Why are you proud of making trouble, you mighty man? The covenant faithfulness of God comes every day.
From the Latin
Unto the end, for Maeleth, understandings to David. The fool said in his heart: There is no God.
Simplified
You great man, why do you boast about the evil things you've done? God's trustworthy love lasts all day long.
Why do you take pride in wrongdoing, lifting yourself up against the upright man all the day?
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 מַה־ תִּתְהַלֵּ֣ל בְּ֭רָעָה הַגִּבּ֑וֹר חֶ֥סֶד אֵ֝֗ל כָּל־ הַיּֽוֹם׃, while the Septuagint matches only three of the eight words, indicating some divergence in translation. This suggests differences in interpretation or textual tradition between the two versions.
מַה־ תִּתְהַלֵּ֣ל בְּ֭רָעָה הַגִּבּ֑וֹר חֶ֥סֶד אֵ֝֗ל כָּל־ הַיּֽוֹם׃
3 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 52:1
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
HPi — PronounHPi
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVti2ms — Verb · Hithpael · imperfect second person masculine singularHVti2ms
bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (Ps 44:8); to praise oneself, to vaunt (Ps 10:3). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (2Co 7:14). In the sense of self-righteousness (Eph 2:9; Ro 2:17,23). Boaster (alazon, "a braggart") occurs in the King James Version (Ro 1:30; 2Ti 3:2); the…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc — Noun common · masculine singular constructHNcmsc
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
HNcmsa — 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…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.