to be firm or strong, and so to make firm: to grow strong, prevail, take courage, strengthen, repair, grip, hold fast, or harden
The picture under every use is firmness: something held tight, pulled taut, or made solid so it will not give way. The oldest sense, still visible in the related Arabic and Syriac words, is binding a rope or strapping on a belt. From that physical idea Hebrew builds a whole vocabulary of strength:
- a body or an army growing strong
- a famine pressing hard on the land
- a person grabbing hold of something
- a wall being shored up
- a heart being set firm in its refusal
English has no single word for all this, so translators reach for many: be strong, prevail, take courage, strengthen, encourage, fortify, repair, seize, hold fast, harden. They are not different words but one verb seen from two sides.
On one side it is firmness a person or thing has:
- a hand grows strong
- an army prevails
- a leader is told to be resolute
On the other side it is firmness someone applies:
- God makes a king strong
- a friend braces another's failing courage
- builders make a wall solid
- God sets Pharaoh's heart hard against letting Israel go
Two uses stand out. The repeated charge "be strong and courageous," given to Joshua, Solomon, and others, is not a call to summon up one's own nerve; it installs a person in a task and rests on the promise that God goes with them. And the hardening of Pharaoh's heart, where the same verb that braces a soldier or repairs a temple is turned on a hostile king's will, is among the most debated uses in the Hebrew Bible, partly because the text says both that Pharaoh hardened his own heart and that God hardened it.
Nuances
Disputed
Whether the hardening of Pharaoh's heart in Exodus is God confirming a stubbornness Pharaoh has already chosen, or God causing it from the outset.
- majorityDivine hardening is confirmatory, not coercive: through the first plagues Pharaoh hardens his own heart, and only afterward is the hardening credited to God, who ratifies the direction Pharaoh freely took. This reading turns on the fact that God is not explicitly named as the hardener until Exodus 9:12.; Nahum Sarna, Exodus, JPS Torah Commentary (1991); Exploring Exodus (1986), 63-80; Terence Fretheim, Exodus, Interpretation (1991), 96-103
- minorityDivine causation is ultimate from the start: the announcements at Exodus 4:21 and 7:3 precede any plague and govern the whole sequence, so God is the ultimate cause throughout, without erasing Pharaoh's responsibility.; G. K. Beale, An Exegetical and Theological Consideration of the Hardening of Pharaoh's Heart, Trinity Journal 5 NS (1984): 129-54; John Piper, The Justification of God (1983), 139-54
- minorityThe motif is deliberately ambiguous, a literary device that sustains the narrative's tension rather than a question the text means to settle.; David M. Gunn, The Hardening of Pharaoh's Heart: Plot, Character and Theology in Exodus 1-14
Whether חזק, כבד, and קשה for hardening the heart in Exodus carry distinct nuances or are interchangeable.
- majorityThe three verbs are functionally synonymous variants, their alternation explained by the underlying sources or by literary style rather than by precise differences in meaning.; Brevard S. Childs, The Book of Exodus, OTL (1974); Umberto Cassuto, A Commentary on the Book of Exodus (1967)
- minorityThe verbs are distinct: חזק steels and reinforces resolve, כבד dulls and makes unresponsive, קשה stiffens into the most categorical resistance.; G. K. Beale, Trinity Journal 5 NS (1984): 129-54; Matthew McAffee, The Heart of Pharaoh in Exodus 4-15, Bulletin for Biblical Research 20.3 (2010): 331-53