Psalms 52:7 — Word Study
WLCהִנֵּ֤ה הַגֶּ֗בֶר לֹ֤א יָשִׂ֥ים אֱלֹהִ֗ים מָֽע֫וּזּ֥וֹ וַ֭יִּבְטַח בְּרֹ֣ב עָשְׁר֑וֹ יָ֝עֹ֗ז בְּהַוָּתֽוֹ׃
BSAalsogam godʼêl [his strength, refuge] to tearnâthats perpetuitynetsach to snatch upchâthâh to pullnâçach tentʼôhel to uprootshârash landʼerets alivechay Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֤ה | there! | Particle |
| הַגֶּ֗בֶר | the man | Particle, noun common masculine singular absolute |
| לֹ֤א | [who] not | Particle |
| יָשִׂ֥ים | he made | Verb, Qal, imperfect third person masculine singular |
| אֱלֹהִ֗ים | God | Noun common, masculine plural absolute |
| מָֽע֫וּזּ֥וֹ | refuge his | Noun common masculine singular construct, suffix |
| וַ֭יִּבְטַח | and he trusted | Verb, Qal, sequential imperfect third person masculine singular |
| בְּרֹ֣ב | in [the] greatness of | Preposition, noun common masculine singular construct |
| עָשְׁר֑וֹ | rich[es] his | Noun common masculine singular construct, suffix |
| יָ֝עֹ֗ז | he was strong | Verb, Qal, imperfect third person masculine singular |
| בְּהַוָּתֽוֹ׃ | in destruction his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.” |
| KJV | Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. |
| ASV | Lo, this is the man that made not God his strength, But trusted in the abundance of his riches, And strengthened himself in his wickedness. |
| YLT | 'Lo, the man who maketh not God his strong place, And trusteth in the abundance of his riches, He is strong in his mischiefs.' |
| WEB | “Behold, this is the man who didn’t make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.” |
| BBE | See, this is the man who did not make God his strength, but had faith in his goods and his property, and made himself strong in his wealth. |
Where they part company is in the interpretation of the Hebrew term מָעוֹז — see How Translations Differ.
The sentence is structured around a main clause with several subordinate clauses that provide additional information about the subject's choices and their consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 52:7
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 of the Righteous and the Wickedgenerated
Psalm 52:7 presents a stark contrast between the fate of the righteous and the wicked. The psalmist emphasizes that the wicked man, who does not seek refuge in God, ultimately faces destruction. This theme resonates throughout the psalm, where trust in God is presented as the true source of strength and security, in contrast to reliance on material wealth. The surrounding verses further illustrate the consequences of such choices, highlighting the eventual downfall of those who place their confidence in riches rather than in divine protection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 14:16–17 | Those who see you will stare; they will ponder your fate: “Is this the man who shook the earth and made the kingdoms tremble, |
| 2 | John 19:5 | When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!” |
| 3 | Psalm 146:3–5 | Put not your trust in princes, in mortal man, who cannot save. |
| 4 | Jeremiah 17:5 | This is what the LORD says: “Cursed is the man who trusts in mankind, who makes the flesh his strength and turns his heart from the LORD. |
| 5 | Psalm 49:6–20 | They trust in their wealth and boast in their great riches. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מָעוֹז, ma'ozgenerated
The Hebrew word מָעוֹז (ma'oz) signifies a place of safety or refuge, often implying a stronghold. It conveys the idea of security and protection, both physically and spiritually. In this verse, it emphasizes the importance of making God one's refuge instead of relying on material wealth.
The noun is in the singular form, indicating a specific refuge, which in this context refers to God as the ultimate source of strength. The psalmist's use of this term contrasts sharply with the man's reliance on his own riches, highlighting the futility of such trust.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term refuge for מָעוֹז.
Sentence Structuregenerated
The main finite verb יָשִׂ֥ים (yasim), meaning 'he made', governs the structure of the verse. It is followed by a direct object, אֱלֹהִ֗ים (elohim), and a prepositional phrase that indicates the nature of the refuge.
The sentence structure highlights the contrast between the subject's reliance on God and the subsequent actions of trusting in wealth, emphasizing the consequences of such choices.
Septuagint Backgroundgenerated
The Septuagint translates מָעוֹז as τέλος (telos), which can imply an end or completion, suggesting a different nuance from the Hebrew emphasis on refuge. This choice may reflect an interpretation that focuses on the ultimate outcome of trusting in wealth versus God.
This translation choice indicates a widening of meaning, where the focus shifts from the idea of a stronghold to the finality of one's choices.
In plain words — the whole versegenerated
Psalm 52:7 warns against trusting in wealth instead of God. The psalmist points out that the man who does not seek God as his refuge relies on his riches and ultimately faces destruction. This serves as a reminder of the importance of placing trust in God for true security.
Frequently Asked Questionsgenerated
Making God one's refuge means relying on Him for protection, strength, and guidance rather than depending on material wealth or personal abilities.
The man is described as trusting in his wealth to illustrate the folly of relying on temporary, material things for security instead of seeking God's enduring protection.
The consequences include facing destruction and insecurity, as indicated in the psalm, contrasting with the safety found in trusting God.
This verse encapsulates the central theme of the psalm, which contrasts the fate of the wicked who trust in their wealth with the righteous who rely on God.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on my own resources rather than trusting in God?
- How can I actively seek God as my refuge in times of trouble?
- What are some practical ways to remind myself of the temporary nature of wealth?
- How does understanding the consequences of misplaced trust affect my daily decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of trust in God versus reliance on worldly wealth. Quotations from Eusebius and Augustine illustrate their interpretations.
And this was said as though to Doeg, who was a Syrian by descent, but lived in the midst of Israel—and, I suppose, perhaps even entered the tabernacle of God along with the multitude, pretending to be pious.Early Church Fathers on Psalms 52 →
"And the just shall see, and shall fear; and over him they shall laugh" [Psalms 52:7].Early Church Fathers on Psalms 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 52:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLo, [this is] the man [that] made not God his strength,.... The Targum renders it, "that made not the Word of the Lord his strength".
Read John Gill on Psalms 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
Read Robert Jamieson on Psalms 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe man: these are the triumphant words of the righteous. This is the great and famous man, take special notice of him, and of his doleful end. That made not God his strength that trusted and feared Saul more than God, and was willing to purchase Saul’ s favour with God’ s displeasure. Trusted in the abundance of his riches; thought himself secure in his great and growing wealth, without God’ s protection or blessing.
Read Matthew Poole on Psalms 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 52:7 Lo, [this is] the man [that] made not God his strength; but trusted in the abundance of his riches, [and] strengthened himself in his wickedness.Ver. 7. Lo, this is the man] Or, rather, now the monster to be pointed at; once so mighty, now so miserable, O quantum haec Niobe, &c., what a strange change is here, &c. As the true Israelite is pointed out with a Behold, for imitation, John 1:47, so is this counterfeit Israelite for detestation. That made not God his strength] But carried the matter as if he had been some petty god within himself. But trusted in the abundance, &c.] Never true to those that trusted them. And strengthened himself in his wickedness] Heb. in his woeful…
Read John Trapp on Psalms 52 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Made not God his strength] Did not make God his portion. In the abundance of his riches] Literally, in the multiplication of his riches. He had got much, he hoped to get more, and expected that his happiness would multiply as his riches multiplied. And this is the case with most rich men. Strengthened himself in his wickedness.] Loved money instead of God; and thus his depravity, being increased, was strengthened. Crescit amor nummi, quantum ipsa pecunia crescit. "In proportion to the increase of wealth, so is the love of it." Where is the religious man, in whose hands money has multiplied, who has not lost the spirit of piety in the same ratio? To prevent this, and the perdition…
Read AdamClarke on Psalms 52 →CambridgeThe Cambridge Bible for Schools and Colleges7. The words of the righteous. There is a touch of sarcasm in the use of the word geber (akin to gibbor, Psalms 52:1) for man (as perhaps in Isaiah 22:17, see R.V. marg.), denoting a man in his full vigour. that made not God his strength] Or, stronghold. The tense implies that it was the constant habit of his mind. but trusted &c.] Cp. Psalms 49:6. in his wickedness] The singular of the word rendered mischiefs (R.V. very wickedness) in Psalms 52:2. It may here mean greed, or covetousness. But the rendering of the Targ. and the Syr. in his wealth (whence A.V. marg. substance), seems to represent a slightly different reading, which agrees well with the parallel, in the abundance of his riches.
Read Cambridge on Psalms 52 →Albert Barnes1798–1870Barnes' Notes on the BibleLo, this is the man that made not God his strength - That is, the righteous Psalms 52:6 would say this. They would designate him as a man who had not made God his refuge, but who had trusted in his own resources.
Read Albert Barnes on Psalms 52 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The righteous now speak. Lo, this is the man—Literally, Behold the strong man, or the hero.
Read Daniel Denison Whedon 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
“Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.”
“Behold, this is the man who didn’t make God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.”
“Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.”
“Look, here is the man who would not make God his protector! He trusted in his great wealth and was confident about his plans to destroy others.”
Tyndale line
Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
Lo, this is the man that made not God his strength, But trusted in the abundance of his riches, And strengthened himself in his wickedness.
Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness.
Beholde the man that tooke not God for his strength, but trusted vnto the multitude of his riches, and put his strength in his malice.
Strictly literal
Behold the man that made not God his strength, but put confidence in the abundance of his riches, [and] strengthened himself in his avarice.
'Lo, the man who maketh not God his strong place, And trusteth in the abundance of his riches, He is strong in his mischiefs.'
“Behold, the man who does not make God his strong place, || And trusts in the abundance of his riches, || He is strong in his mischiefs.”
(52:9) “Lo, this is the man that made not God his fortress; but trusted in the abundance of his riches, relied proudly on his mischievous wickedness.”
“See, this is a man who did not make God his refuge, but he trusted in the abundance of his wealth, and he was strong when he destroyed others.”
From the Latin
Who will give out of Sion the salvation of Israel? when God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
Simplified
“See what happens to those who don't go to God for help but instead rely on their great wealth and strength—which only brings their destruction!”
See, this is the man who did not make God his strength, but had faith in his goods and his property, and made himself strong in his wealth.
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 aligns with the Dead Sea Scrolls in the majority of the wording, although the scrolls contain some textual variations. The Septuagint shows a different construction but retains the core message of the verse.
הִנֵּ֤ה הַגֶּ֗בֶר לֹ֤א יָשִׂ֥ים אֱלֹהִ֗ים מָֽע֫וּזּ֥וֹ וַ֭יִּבְטַח בְּרֹ֣ב עָשְׁר֑וֹ יָ֝עֹ֗ז בְּהַוָּתֽוֹ׃
9 of the 11 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.
גם אל יתצ׳ך לנצח [יחת׳ך] ויסח׳ך מאהל ושרש׳ך מארץ החיים סלה
10 words on the leather — 1 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 52:7
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HTj — ParticleHTj
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
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."
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
מָעוֹז (ma`owz) refers to a place or means of safety and protection, often implying a stronghold or refuge. It can denote both a physical fortified place and a figurative sense of security, such as divine protection. The term is built from the root associated with strength and fortification.
מָעוֹז n.m. place or means of safety, protection
base
H4581 מָעוֹז place or means of safety, protection
4581 ma`owz maw-oze'
(also mauwz {maw-ooz'}); or mahoz {maw-oze'} (also ma,uz
{maw-ooz'}; from 5810; a fortified place; figuratively, a
defence:--force, fort(-ress), rock, strength(-en), (X most)
strong (hold).
see HEBREW for 05810
מָעוֹז (ma.oz) — security.
1) place or means of safety, protection, refuge, stronghold
1a) place of safety, fastness, harbour, stronghold
1b) refuge (of God) (fig.)
1c) human protection (fig.)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֹ֫שֶׁר (osher) primarily means 'riches' or 'wealth.' It is derived from the root word associated with abundance. The entries consistently emphasize its meaning related to material wealth, with no significant disagreement among lexicons.
H6239 עֹ֫שֶׁר riches
6239 `osher o'-sher
from 6238; wealth:--X far (richer), riches.
see HEBREW for 06238
עֹ֫שֶׁר (o.sher) — riches.
wealth, riches
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עָזַז (azaz) is a Hebrew verb meaning to be strong or to prevail. It can refer to both literal and figurative strength, with uses in the Qal form indicating strength or prevailing, and in the Hiphil form suggesting making firm or strengthening. The entries highlight its application in contexts of boldness, particularly in relation to a wicked man.
[עָזַז] vb. be strong
Qal be strong, prevail
Hiph. a wicked man maketh firm (sheweth boldness) with his face
base
H5810 [עָזַז] be strong .be strong, prevail
. a wicked man maketh firm (sheweth boldness) with his face
5810 `azaz aw-zaz'
a primitive root; to be stout (literally or
figuratively):--harden, impudent, prevail, strengthen (self),
be strong.
עָזַז (a.zaz) — be strong.
1) to be strong
1a) (Qal) to be strong, prevail
1b) (Hiphil) to make firm, strengthen
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הַוָּה (havvah) primarily means 'desire,' often with a negative connotation, indicating a bad or wicked desire. It can also refer to a 'chasm' or figuratively to destruction and calamity. The word is built from the root associated with eager coveting and falling into ruin.
הַוָּה n.f. 1. desire; 2. chasm, fig. destruction
base
H1942 הַוָּה 1. desire; 2. chasm, fig. destruction
1942 havvah hav-vaw'
from 1933 (in the sense of eagerly coveting and rushing upon;
by implication, of falling); desire; also ruin:--calamity,
iniquity, mischief, mischievous (thing), naughtiness, naughty,
noisome, perverse thing, substance, very wickedness.
see HEBREW for 01933
הַוָּה (hav.vah) — desire.
1) desire
1a) desire (in bad sense)
2) chasm (fig. of destruction)
2a) engulfing ruin, destruction, calamity
HR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms