Prepared for Advanced Old Testament Theology I on November 17, 2003.
The Hebrew verb חנן and its cognate noun חֵן occur a total of 146 times in the OT (77 and 69 respectively). The KJV translates both most commonly with a form of the word “grace” (13 times for the verb and 40 times for the noun). The verb occurs in the qal 55 times and in the hithpa‘el 17 times (usually translated “to make supplication”), as well as twice in the hoph‘al, twice in the po‘el, and once in the pi‘el. The two basic meanings of the qal are (1) “to be favorably disposed toward” and (2) “to act favorable toward.” Both ideas seem to be always present, although sometimes one is in the forefront. A third significant meaning is found in the hithpa‘el and communicates the idea of “asking for favor” both in disposition and action. The noun denotes (1) “a favored position” or (2) “favorable characteristics.” The term “grace” is somewhat limited by its theological associations with “unmerited favor” so that it does not always provide the best translation. “Favor” is probably more suitable since חֵן can be merited. Oftentimes there the idea of superiority and inferiority is present in the usage of these terms, but this is not true all the time (e.g., Laban addressing Jacob in Gen. 30:27).
The two senses of the qal are difficult to distinguish in most of the occurrences. Favorable treatment normally presupposes a favorable disposition, and a favorable disposition usually results in favorable treatment. There are a few passages, however, that seem to emphasize the disposition. God’s compassion and favorable disposition led Him to act a certain way toward His people (2 Kings 13:23). Here חנן is not so much an activity as an attitude. The majority of the references seem to fit better with the second sense of favorable treatment (Gen. 33:11; Deut. 7:2). The third sense is basically equivalent to an entreaty or supplication and is normally used in prayers to God (Deut. 3:23; Ps. 30:8), although it is used occasionally of men to men (Joseph to his brothers: Gen. 42:21).
While there is certainly some overlap, the primary difference between the verb and the noun is that the verb focuses on the actor and the noun focuses on the recipient. The first sense of the noun focuses on the favored position. God gave the Israelites a position of favor with the Egyptians (Ex. 3:21; 11:3; 12:36). The noun occurs quite frequently in the idiomatic expression, “to find favor in the eyes of ” (43×). The emphasis of this phrase is on the resulting position more than on the disposition itself. It is used of men finding favor with other men (Jacob with Esau: Gen. 30:27; cf. Gen. 39:4) or with the Lord (Noah: Gen. 6:8). The second sense is that of a favorable quality. This sense predominates in Proverbs. The favorable characteristics of a woman are deceitful if she does not fear the Lord (Pr. 31:30; cf. 11:16). Wisdom results in favorable circumstances (Pr. 13:15).
This study sheds light on some important passages where the KJV uses “grace” rather than “favor.” The issue concerns the basis for showing this favor to someone. On the human level this position of favor may be merited, i.e., it may be the result of something favorable about the individual (e.g., David: 1 Sam. 16:22) or the result of something the individual does to earn favor (e.g., Jacob sending gifts to Esau: Gen. 32:5). Or it may be unmerited, i.e., the result of compassion within the one showing the favor without regard to the attractiveness of the individual (e.g., the poor: Pr. 3:22; 14:31; 19:17). It is often this last category that serves as the basis for God’s being favorably disposed toward men (e.g., 2 Kings 13:23; Exodus 33:19; cf. Rom. 9:15). But not all of God’s favor is necessarily unmerited favor (i.e., “grace”). Noah found favor with God because of his obedience, though theologically God’s prevenient, unmerited favor certainly was the basis of Noah’s obedience.