איתן

Version Date: July 14, 2026

By examining English translations of the Hebrew word איתן, it can be seen that two main approaches have been used. One has been to associate it with the meaning "strong" and translate it with words such as "strong", "strength", "mighty." The other approach has been to associate it with the meaning "perpetual" and translate it with "enduring," "perennial," "ever-flowing," and other similar words. This article presents evidence that the meaning "strong" fits better than "perpetual" in every instance in which איתן is used. Note that the meaning "strong" is interpreted here in the sense that something is strong if it possesses essential defining qualities to a large degree. Consequently, in the various verses in which the word איתן is used, the meaning "strong" is interpreted as follows. A bow set in strength (Ge 49:24) was very effective. A sea returning to its strength was one that covered again the entire area that it was supposed to cover (Ex 14:27). A safe dwelling place was considered to be strong (Nu 24:21). A strong valley in De 21:4 was a real valley, a place that clearly qualified as a valley. Moreover, the strong ones in Job 12:19 must have been important persons, such as leaders. Job 33:19 speaks of a person chastised with pain, the case causing the chastisement being strong, that is, very serious. Ps 74:15 speaks about the Lord drying strong rivers, that is, large rivers. As stated in Pr 13:15, the way of the unfaithful is strong, that is, broad and easy. Jer 5:15 refers to a strong nation. Jer 49:19, 50:44 mention a strong pasture, that is, a pasture with much vegetation. Am 5:24 uses the figure of a strong flowing stream, that is, a mighty stream. Finally, Mi 6:2 mentions the strong foundations of the earth surface.

The word איתן has two closely related forms, as follows. The form אתן appears in Job 33:19 and is understood here to be contracted from איתן. Moreover, the plural form אתנים appears in Job 12:19 and Mi 6:2, and is understood to be the plural of איתן.

As shown in the comments below, the meaning "strong" of איתן fits consistently every verse in which the word is used. Shown below is also that if the word is assumed to have the meaning "perpetual," then this meaning does not fit certain verses (De 21:4, Job 12:9, Ps 74:15) and seems less likely than the "strong" meaning in the other verses (Ge 49:24, Ex 14:27, Nu 24:21, Job 33:19, Pr 13:15, Jer 5:15, Jer 49:14, Jer 50:44, Am 5:24, Mi 6:2). Comments on each verse are included below. The article ends by quoting the verses in which איתן and its related forms appear.

Verse-by-Verse Comments

In Ge 49:24, assuming the meaning "strong" of איתן, the text states that Joseph's bow was set in strength. The text has, ותשב באיתן קשתו ויפזו זרעי ידיו "and his bow abode in strength and his arms were made agile." Note that "his bow abode in strength" parallels "his arms were made agile," both indicating that he was empowered so as to be effective in war. Assuming instead that איתן means "perpetual," the resulting translation would state that Joseph's bow remained firm. However, the meaning "strong" fits better, as a bow set in strength is not only firm but also effective. So, the statement that "his bow abode in strength" rather than "his bow remained firm" parallels "his arms were made agile."

In Ex 14:27, using the "strong" meaning of איתן, the text וישב הים לפנות בקר לאיתנו is translated, "and the sea returned to its strength before morning." The statement that the sea returned to its strength refers to the fact that the sea covered again the area that it was covering before. If איתן is assumed to mean "perpetual," the translation would state that the sea returned to its perpetuity, where "perpetuity" must be understood to refer to the normal state of the sea. Given that the state of the sea changed before and after Israel crossed to the other side, the "perpetual" interpretation of איתן seems unlikely, as the word "perpetual" implies no change in state.

Nu 24:21 is part of a passage that involves parallel statements. Two clear examples are found in Nu 24:17: אראנו ולא עתה אשורנו ולא קרוב "I shall behold him, but not at this time; I shall see him, but not in the near future" and דרך כוכב מיעקב וקם שבט מישראל "a star will come out of Jacob, and a scepter will rise out of Israel." In Nu 24:21, using the meaning "strong" of איתן, the statement איתן מושבך "thy dwelling place is strong" parallels ושים בסלע קנך "and thy nest is placed in the cliff." If איתן is assumed to mean "perpetual," then the resulting translation would state that "thy dwelling place is perpetual." However, the meaning "strong" fits better than "perpetual" because a dwelling place in the cliffs suggests safety and strength.

Considering De 21:4, the text refers to a place אשר לא יעבד בו ולא יזרע "that is not tilled and is not sown." This indicates an unused place. Since land that was tilled was also sown, the statement that "is not sown" emphasizes that the place was to be unused, for it excludes even the places that were sown without being tilled. Assuming that איתן means "perpetual," depending on whether the word נחל is translated as "valley" or "stream," the phrase נחל איתן could be translated "perpetual valley" or "ever-flowing stream." Since valleys were perceived as perpetual (in the sense of being present for both past and future generations), the translation "perpetual valley" is not too meaningful. As for the translation "ever-flowing stream," it does not fit the description "that is not tilled and is not sown." Thus, one translation approach has been to render the phrase נחל איתן as "valley with an ever-flowing stream." However, since water was not very abundant in the promised land, it is not immediately obvious why a valley with an ever-flowing stream would not be cultivated. Now, if the meaning "strong" is used for איתן, then נחל איתן could be translated "strong valley" or "strong stream." The "strong stream" would have been ever-flowing, or flowing for a long time. Thus, the "strong stream" option has the issues of the "ever-flowing stream" translation. Therefore, the meaning "stream" of נחל does not fit. Assuming the "strong valley" option, the phrase נחל איתן would be translated "pronounced valley"; the valley was strong in the sense that it was place that clearly, without question, was a valley. The description "that is not tilled and is not sown" implied an unused valley. Thus, a valley that was dry most of the time could have qualified. Killing the heifer that was never used in a valley that was unused emphasized the sad reality that the murdered person was not given the time to accomplish everything he was supposed to do; his death was a loss. In conclusion, the meaning "strong" of איתן and the meaning "valley" of נחל fit very well De 21:4. In contrast, there are issues when איתן is assumed to mean "perpetual, ever-flowing."

Applying the meaning "strong," Job 12:19 states, מוליך כהנים שולל ואתנים יסלף "as he leads officials stripped, he also overthrows mighty ones." Note that כהנים does not have to be translated "priests," as the word כהן is also used for important officials in 2Sa 8:18. If אתנים is rendered "perpetual," the translated text has, "he also overthrows perpetual ones." This interpretation, however, does not fit well the context of people on earth, since the Scripture does not describe them as perpetual (Job 7:6-7, 9:25-26, 14:1-2).

The first part of Job 33:19 is, והוכח במכאוב על משכבו "and he is chastised with pain on his bed." In this context, in the phrase וריב עצמיו "and the case of his bones" (see the Kethiv), the word ריב "case at law, dispute" is about the fact that he is chastised and refers to the things for which he is chastised. The case is of his bones in the sense that it causes the chastisement that affects the bones. Note that the text refers to serious pain, since it speaks of a person lying in bed that is chastised with pain. The second part of the verse has, וריב עצמיו אתן "and the case of his bones is strong," where the translation has assumed the meaning "strong" of איתן. The statement that "the case of his bones is strong" describes a serious case. Thus, the second part of the verse parallels the first, since chastisement with pain also implies a serious case. The fact that the second part of the verse parallels the first fits the context of Job 33:19. Assuming instead that איתן means "perpetual," the second part of the verse states that "the case of his bones is continual." This implies that the man does not deal with the cause of his chastisement, that he does not acknowledge his sin and does not repent, for if he repented the dispute would cease. Thus, the statement that "the case of his bones is continual" does not parallel well the fact that "he is chastised with pain" but describes something that happens after he begins to be chastised. So, under the assumption that איתן means "perpetual," the two parts of the verse do not fit as well as when translating איתן as "strong."

In Ps 74:15, if איתן is interpreted with the meaning "perpetual," then the phrase נהרות איתן is translated "ever-flowing rivers." This assumes that, as common in the Scripture, the word נהר denotes a large river. However, this interpretation has the issue that since large rivers are ever-flowing, the word איתן, translated "ever-flowing," appears redundant. If the word נהר is assumed instead to refer to a stream of water, not a large river, the translation "ever-flowing streams" has the issue that it does not fit well the context. Indeed, Ps 74:15 is in the context of the great works of the Lord that inspire awe to those who consider them. Since drying small streams of water is not too impressive, the interpretation "ever-flowing streams" is unlikely. Thus, regardless how the word נהר is interpreted, the word איתן is unlikely to mean "perpetual, ever-flowing" in Ps 74:15. Assuming now the meaning "strong" of איתן, the phrase נהרות איתן means "rivers of strength," that is, "mighty rivers." This fits perfectly Ps 74:15. It leads to the translation, אתה הובשת נהרות איתן "thou hast dried up mighty rivers," emphasizing the great power of the Lord.

Pr 13:15 mentions דרך בגדים "the way of the unfaithful ones." Before examining the meaning of Pr 13:15, it is important to describe the way of the unfaithful. A well-known related passage is Mt 7:13-14, which uses the illustration of a walled city with gates facing the ways that proceed out of the city; the city has a broad gate facing the way leading to destruction, and a narrow gate facing the way leading to life. The broad gate is well known, but few find the narrow gate. Since many of those who lived in cities would do their work outside of the city (e.g. Jdg 9:42, 19:16, Mt 20:3-4), it could be inferred that also in Mt 7:13-14, a person choosing to act leaves the "city" and enters the outside area to do his work. Typically, people enter the outside area through the wide gate, and walk on the broad road to do their work. They enter through the wide gate again and again, just as could be inferred from the present tense of εισερχομενοι "entering" in Mt 7:13. However, they are urged to enter through the narrow gate and walk on the way that leads to life. Intriguing at this point is that in Mt 7:13, the tense of εισελθετε "Enter" in "Enter through the narrow gate" is the aorist. The same tense is used for εισελθειν "to enter" in Lk 13:24, where people are urged to make every effort to enter before the narrow gate is closed. Given that the aorist tense is used, it could be inferred that one enters through the narrow gate once, when he turns to God and is inwardly changed. This illustrates the fact that once he is inwardly changed, he does not return to the city, to his former way of life. A literal translation of Jer 18:15 could be used for more detail on the way leading to life and the way leading to destruction. The text of Jer 18:15 is, כי שכחני עמי לשוא יקטרו ויכשלום בדרכיהם שבילי עולם ללכת נתיבות דרך לא סלולה "For my people have forsaken me to burn incense to false things; these made them stumble in their ways, in the usual courses of men, in order to walk on the paths of a way that is not cast up." The text here refers to people who had heard about the way leading to life. As they involved themselves in pagan religions, they stumbled and became increasingly confident in the way leading to destruction. By choosing this way, they were choosing to walk on the paths of a way that was not cast up. This description of the way leading to destruction indicates that though it is very broad, it is not a high quality road, for those walking on it walk on paths. These paths are not level and are in darkness, for people stumble in them and do not know over what they stumble (Pr 4:19). The word used in Mt 7:13 to describe this way is ευρυχωρος "broad"; for example, this is the word used in Ps 104:25 (103:25 in LXX) when the sea is described as wide, and in Is 30:23 when a pasture is said to be large. It could be inferred that the way leading to destruction is broad in the sense that people walking on it can go in whatever direction they want. Since they can find a path going in whatever direction they are inclined to go, this way does not challenge them; in this sense, it is easy. In contrast, the way of life is cast up, so it is a high quality road (Jer 18:15). Mt 7:14 uses the word τεθλιμμενη to describe it. Though this word is commonly translated "narrow," it would be better translated "precise." This Greek word is a form of the verb θλιβω "to press, press hard upon." For example, in Mk 3:9, when Jesus said that he desired to enter a boat so that the crowd should not crush him, a form of this verb was used to convey the meaning "crush, throng." Thus, the word τεθλιμμενη in Mk 7:14 is not about the width of the road but describes something that is pressed hard. It must be about the fact that the road is strongly constrained from every side so as to keep going straight where it is supposed to go. This makes the way to life difficult, because it keeps going in the right direction without allowing people to deviate to wherever their flesh is inclined to go. Therefore, those who walk on the way to life are in need of God's grace so as to overcome their sinful inclinations and keep moving ahead.

In Pr 13:15, if the meaning "strong" of איתן is used, the text states that the way of the unfaithful is strong. Note that a strong way is something that really is a way. In view of the paragraph above, the things that qualify the way of the unfaithful as a real way is that it is heavily used, broad, and easy, as it lets people go in whatever direction they want. Then, ודרך בגדים איתן could be translated, "and the way of the unfaithful is easy." In contrast, the way to life has a very well defined direction and people following it do not have the option to go in some other direction. This makes it hard, since people are in need of God's grace to overcome their sinful inclinations to deviate from the way. Thus, the statement that שכל טוב יתן חן "good understanding gives grace" stands in contrast to ודרך בגדים איתן "and the way of the unfaithful is easy," because while the righteous need grace to walk in their way, the unfaithful are comfortable with their way. Now, if איתן means "perpetual," then Pr 13:15 states that the way of the unfaithful is perpetual. It is certainly true and well understood that the way of the unfaithful is always present for every generation. However, if איתן is translated "perpetual," it is not plain how the fact that "good understanding gives grace" stands in contrast to the statement that the way of the unfaithful is perpetual.

The meaning "strong" of איתן fits very well Jer 5:15. When using it, גוי איתן הוא גוי מעולם is translated "it is a mighty nation, an ancient nation." As translated, the text indicates not only that the nation was ancient but also that it was powerful. Note that the phrases גוי איתן הוא "it is a mighty nation" and גוי מעולם "an ancient nation" are not in apposition but within a list of features of the invading nation. Considering also the possibility that גוי איתן could mean "perpetual nation," the following comments can be made. First, "perpetual" cannot be taken as referring both to past and future, since the book of Jeremiah predicts the fall of that nation and since this would make the phrase גוי מעולם "ancient nation" look redundant. So, "perpetual" has to be taken as stating only that the nation had been present continually in the past. However, once again, the interpretation "perpetual nation" of גוי איתן makes the phrase גוי מעולם "ancient nation" redundant. Thus, an interpretation that assumes that איתן means "perpetual" seems unlikely.

Both Jer 49:19 and Jer 50:44 include the text, הנה כאריה יעלה מגאון הירדן אל נוה איתן "Behold, as a lion comes up from the jungle of Jordan to good pasture land." In this translation, the phrase נוה איתן "strong pasture" was interpreted to refer to a pasture that is strong in the sense that it is a real pasture, that is, a good pasture land that is used by shepherds. Assuming instead that איתן means "perpetual," נוה איתן is translated "perennial pasture." However, this assumption has the following issue: since pastures close to the Jordan were probably expected to be perennial, the word "perennial" of "perennial pasture" may seem redundant.

In Am 5:24, if איתן is translated "ever-flowing," the text states that justice should flow like an ever-flowing stream. However, an ever-flowing stream does not have to be large. By using the meaning "strong" of איתן, the text states that justice should flow like a mighty stream. Since the meaning "ever-flowing" allows for a trickling ever-flowing stream, the meaning "strong" fits better.

In Mi 6:2, the context is the Lord inviting the people to bring their accusations against him, if any. This is similar to what Samuel did after he was rejected (1Sa 8:7): he invited the people to testify if they had anything against him (1Sa 12:3-5). Samuel invited them to testify in the presence of the Lord and before their new king. In the presence of persons inspiring awe, they were under pressure to be truthful. So also in Mi 6, since the people departed from God and were avoiding him, the Lord invited his people to testify against him (Mi 6:3); note the similarity of ענה בי "testify against me" in Mi 6:3 to ענו בי "testify ye against me" in 1Sa 12:3. The Lord invited them to testify before the mountains, hills, and the foundations of the earth (Mi 6:1-2), that is, things inspiring awe by means of size and strength. Note that since the word ארץ "earth" denotes the earth surface, the foundations of the earth refer to that which is under the surface and make firm the earth surface. Thus, using the meaning "strong" of איתן in Mi 6:2, the phrase האתנים מסדי ארץ is translated "mighty foundations of the earth" and parallels הרים "mountains," for just as the mountains are strong, so are the foundations of the earth surface. The Hebrew words are parallel also if איתן is interpreted "perpetual": just as the mountains were perceived to be permanent (in the sense of being there for past and future generations), so also the foundations of the earth. However, since one was supposed to plead his case before the mighty, the meaning "strong" of איתן fits better than "perpetual."

איתן--List of Verses

(Ge 49:24) ותשב באיתן קשתו ויפזו זרעי ידיו מידי אביר יעקב משם רעה אבן ישראל

(Ex 14:27) ויט משה את ידו על הים וישב הים לפנות בקר לאיתנו ומצרים נסים לקראתו וינער יהוה את מצרים בתוך הים

(Nu 24:21) וירא את הקיני וישא משלו ויאמר איתן מושבך ושים בסלע קנך

(De 21:4) והורדו זקני העיר ההוא את העגלה אל נחל איתן אשר לא יעבד בו ולא יזרע וערפו שם את העגלה בנחל

(Job 12:19) מוליך כהנים שולל ואתנים יסלף

(Job 33:19) והוכח במכאוב על משכבו וריב עצמיו אתן

(Ps 74:15) אתה בקעת מעין ונחל אתה הובשת נהרות איתן

(Pr 13:15) שכל טוב יתן חן ודרך בגדים איתן

(Jer 5:15) הנני מביא עליכם גוי ממרחק בית ישראל נאם יהוה גוי איתן הוא גוי מעולם הוא גוי לא תדע לשנו ולא תשמע מה ידבר

(Jer 49:19) הנה כאריה יעלה מגאון הירדן אל נוה איתן כי ארגיעה אריצנו מעליה ומי בחור אליה אפקד כי מי כמוני ומי יעידני ומי זה רעה אשר יעמד לפני

(Jer 50:44) הנה כאריה יעלה מגאון הירדן אל נוה איתן כי ארגעה ארוצם מעליה ומי בחור אליה אפקד כי מי כמוני ומי יועדני ומי זה רעה אשר יעמד לפני

(Am 5:24) ויגל כמים משפט וצדקה כנחל איתן

(Mi 6:2) שמעו הרים את ריב יהוה והאתנים מסדי ארץ כי ריב ליהוה עם עמו ועם ישראל יתוכח