Deuteronomy 32:41 — Word Study
WLCאִם־ שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם׃
BSAwhenʼim I sharpenshânan■ [whet, make sharp] My flashingbârâq [glittering, shining] swordchereb and My handyâd [an open hand; strength, a side or share] grasps itʼâchaz▸ in judgmentmishpâṭ [justice, righteous decision] I will takeshûwb▸ vengeancenâqâm [revenge, punishment] on My adversariestsar [enemies, those who oppose Me] and repayshâlam▸ [render, give back] those who hate Mesânêʼ [feel intense dislike, are hostile]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| שַׁנּוֹתִי֙ | I sharpen | Verb, Qal, perfect first person common singular |
| בְּרַ֣ק | [the] lightning of | Noun common, masculine singular construct |
| חַרְבִּ֔י | sword my | Noun common feminine singular construct, suffix |
| וְתֹאחֵ֥ז | so it may take hold | Conjunction, verb qal third person feminine singular |
| בְּמִשְׁפָּ֖ט | on judgment | Preposition, noun common masculine singular absolute |
| יָדִ֑י | hand my | Noun common both singular construct, suffix |
| אָשִׁ֤יב | I will return | Verb, Hiphil, imperfect first person common singular |
| נָקָם֙ | vengeance | Noun common, masculine singular absolute |
| לְצָרָ֔י | to foes my | Preposition, noun common masculine plural construct, suffix |
| וְלִמְשַׂנְאַ֖י | and to [those who] hate me | Conjunction, preposition, verb piel participle (active) masculine plural common |
| אֲשַׁלֵּֽם׃ | I will repay | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me. |
| KJV | If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. |
| ASV | If I whet my glittering sword, And my hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me. |
| YLT | If I have sharpened the brightness of My sword, And My hand doth lay hold on judgment, I turn back vengeance to Mine adversaries, And to those hating Me — I repay! |
| WEB | if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me. |
| BBE | If I make sharp my shining sword, and my hand is outstretched for judging, I will give punishment to those who are against me, and their right reward to my haters. |
Where they part company is אָשִׁ֤יב — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate clauses, each detailing God's actions in judgment.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁנַן
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 — Deuteronomy 32:41
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 Song of Mosesgenerated
Deuteronomy 32:41 is part of Moses' song, where he speaks of God's power and justice. This song serves as a reminder of God's faithfulness and the consequences of turning away from Him. It emphasizes God's role as a judge who will repay those who oppose Him, highlighting His sovereignty over all nations and peoples.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:12 | If one does not repent, God will sharpen His sword; He has bent and strung His bow. |
| 2 | Isaiah 27:1 | In that day the LORD will take His sharp, great, and mighty sword, and bring judgment on Leviathan the fleeing serpent —Leviathan the coiling serpent—and He will slay the dragon of the sea. |
| 3 | Isaiah 34:5–6 | When My sword has drunk its fill in the heavens, then it will come down upon Edom, upon the people I have devoted to destruction. |
| 4 | Isaiah 66:16 | For by fire and by His sword, the LORD will execute judgment on all flesh, and many will be slain by the LORD. |
| 5 | Ezekiel 21:9–15 | “Son of man, prophesy and tell them that this is what the Lord says: ‘A sword, a sword, sharpened and polished— |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נָקָם, na.Kamgenerated
The noun נָקָם (naqam) means vengeance or revenge. It is derived from the root נָקַם and is often associated with divine retribution. This term conveys the seriousness of God's judgment against His adversaries.
In this verse, it indicates God's intent to punish those who oppose Him, reinforcing the idea that He will not overlook wrongdoing. The use of this word underscores the certainty and severity of God's response to His enemies.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the finite verbs: שַׁנּוֹתִי (I sharpen), תֹאחֵ֥ז (grasp), אָשִׁ֤יב (I will repay). These verbs are accompanied by their respective objects and prepositional phrases, creating a complex structure that emphasizes God's active role in judgment.
The arrangement of the verbs at the beginning of the clauses highlights the immediacy and authority of God's actions, setting a tone of certainty and determination in His pronouncement of vengeance.
Septuagint Backgroundgenerated
In the Septuagint, נָקָם is rendered as δίκην (dike), which translates to 'justice' or 'punishment.' This choice reflects a broader interpretation of God's actions as not only vengeful but also just, emphasizing the moral order behind His retribution.
The Greek translation captures the essence of divine justice, suggesting that God's vengeance is not arbitrary but rooted in a righteous response to wrongdoing.
In plain words — the whole versegenerated
Deuteronomy 32:41 describes God sharpening His sword and preparing to take judgment against His enemies. It emphasizes His power to repay those who oppose Him and highlights the seriousness of His vengeance.
Frequently Asked Questionsgenerated
This phrase symbolizes God's readiness to execute judgment and indicates His power to carry out vengeance against His adversaries.
God's adversaries refer to those who oppose Him, including nations and individuals who act against His will and purpose.
God's vengeance signifies His commitment to justice and righteousness, ensuring that wrongdoing does not go unpunished.
This verse reveals God's character as a just judge who takes action against evil, reflecting His holiness and authority.
Reflection Questionsgenerated
- How do I understand God's justice in my life and the world around me?
- In what ways can I reflect God's righteousness in my actions toward others?
- What does it mean for me to trust in God's timing for justice?
- How can I respond to those who oppose me in a way that honors God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 32:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I whet my glittering sword,.... That is, I will do it as sure as I live, if I do not, be it so and so; what that is is not said, but left to be concluded.
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. No JFB commentary on this verse.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf once I begin to prepare for war, and for the execution of my sentence. Take hold on judgment, i.e. of the instruments of judgment, of the weapons of war. A metaphor from warriors that take their weapons into their hand when they intend to fight.
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.Ver. 41. If I whet my glittering sword.] God first whets, before he smites; and first takes hold on judgment, before his judgments take hold on men. Est piger ad poenas, ad praemia velox. See the like, Psalms 7:12. God was but six days in making the whole world, yet was he seven days in destroying that one city of Jericho, as Chrysostom observeth. "Fury is not in me." As a bee stings not till provoked, so God punisheth not "till there be no other remedy."
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(40, 41) For I lift up my hand.—This is the form in taking an oath. (Comp. Revelation 10:5.) The two verses may be connected thus: “For I lift up my hand to heaven, and say, As I live for ever, if I whet my lightning sword, and my hand take hold on judgment, I will render vengeance to mine enemies, and repay them that hate me.”
Read Charles John Ellicott on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges41. whet] See on Deuteronomy 6:7. Jehovah as warrior, as often in later prophecy, e.g. Isaiah 63.
Read Cambridge on Deuteronomy 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. I will render vengeance — As the divine Ruler Jehovah will administer justice. His enemies will be surely punished. Retribution will come upon the ungodly.
Read Daniel Denison Whedon on Deuteronomy 32 →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
when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me.
if I sharpen my glittering sword, my hand grasps it in judgment; I will take vengeance on my adversaries, and will repay those who hate me.
when I sharpen My flashing sword, and My hand grasps it in judgment, I will take vengeance on My adversaries and repay those who hate Me.
I will sharpen my lightning-like sword, and my hand will grasp hold of the weapon of judgment; I will execute vengeance on my foes, and repay those who hate me!
Tyndale line
If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me.
If I whet my glittering sword, And my hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me.
If I whet my glittering sword, And mine hand take hold on judgment; I will render vengeance to mine adversaries, And will recompense them that hate me.
If I shall whet my glittering sword, and my hand take hold on judgment; I will render vengeance to my enemies, and will reward them that hate me.
If I whet my glittering sworde, and mine hand take holde on iudgement, I will execute vengeance on mine enemies, and will rewarde them that hate me.
Strictly literal
If I have sharpened my gleaming sword, And my hand take hold of judgment, I will render vengeance to mine adversaries, And will recompense them that hate me.
If I have sharpened the brightness of My sword, And My hand doth lay hold on judgment, I turn back vengeance to Mine adversaries, And to those hating Me — I repay!
If I have sharpened the brightness of My sword, || And My hand lays hold on judgment, || I return vengeance to My adversaries, || And to those hating Me—I repay!
When I whet my glittering sword, and my hand taketh hold on judgment: I will render vengeance unto my enemies, and those that hate me will I requite.
When I sharpen my glittering sword, and when my hand begins to bring justice, I will render vengeance on my enemies, and I will pay back those who hate me.
From the Latin
If I shall whet my sword as the lightning, and my hand take hold on judgment: I will render vengeance to my enemies, and repay them that hate me.
Simplified
when I sharpen my shining sword and pick it up to execute judgment, I will repay my enemies and punish those who hate me as they deserve.
If I make sharp my shining sword, and my hand is outstretched for judging, I will give punishment to those who are against me, and their right reward to my haters.
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 is supported by the Septuagint, which aligns closely with it, though the Samaritan Pentateuch presents a variation with one different word: שׁנתי (sharpen). The Dead Sea Scrolls also show partial restoration but agree with the overall structure of the verse.
אִם־ שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם׃
10 of the 12 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.
אם שׁנתי ברק חרבי ותאחז במשׁפט ידי אשׁיב נקם לצרי ולמשׂנאי אשׁלם
1 word differs from the Masoretic Text: שׁנתי (sharpen)
אם שנתי ברק חרב׳י [ותאחז] במשפט יד׳י אשיב נקם לצר׳י [ולמשנא׳י] אשלם
6 words on the leather — 4 partly restored, 2 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 Deuteronomy 32:41
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
שָׁנַן (shanan) primarily means to sharpen or whet. It can also refer to teaching incisively or being pierced, particularly in a figurative sense. The word appears in various forms, including Qal for sharpening and Piel for teaching. Notably, it is associated with a piercing feeling in the kidneys.
[שָׁנַן] vb. whet, sharpen
Qal whet, sharpen
Pi. teach the words incisively
Hithpō‛. in my kidneys I was pierced
base
H8150 [שָׁנַן] whet, sharpen .whet, sharpen
. teach the words incisively
. in my kidneys I was pierced
8150 shanan shaw-nan'
a primitive root; to point (transitive or intransitive);
intensively, to pierce; figuratively, to inculcate:--prick,
sharp(-en), teach diligently, whet.
שָׁנַן (sha.nan) — to sharpen.
1) to sharpen, whet
1a) (Qal) to whet, sharpen
1b) (Piel) to sharpen, teach (incisively)
1c)(Hithpolel) to be pierced
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
בָּרַק (baraq) refers to lightning and its associated phenomena, such as flashes of light or gleams. It can also describe a bright or glittering object, like a sword or an arrowhead. The entries consistently emphasize its connection to the natural phenomenon of lightning, with no significant disagreement among lexicons.
בָּרַק vb. flash, of lightning
base
בָּרָק n.m. lightning
lit. mostly pl. = lightnings, lightning flashes
fig. (always sing.) of flashing arrow-head
base
H1300a בָּרַק flash of lightning H1300b בָּרָק lightning
1300 baraq baw-rawk'
from 1299; lightning; by analogy, a gleam; concretely, a
flashing sword:--bright, glitter(-ing sword), lightning.
see HEBREW for 01299
בָּרַק (ba.raq) — to use lightning.
to flash (with lightning)
בָּרָק (ba.raq) — lightning.
1) lightning
1a) lightnings, lightning flashes
1b) of flashing arrow-head (fig.)
N-ms — 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…
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word אָחַז (achaz) means to grasp, take hold of, or seize. It has various forms, including Qal (to grasp), Niphal (to be caught), Piel (to enclose), and Hophal (to be fastened). The entries highlight its use in contexts of possession and holding, but do not provide specific verse references.
אָחַז 68 vb. grasp, take hold of, take possession
Qal grasp, take hold of
Niph. be caught
Pi. enclose, overlay
Hoph. fastened
base
H270 אָחַז grasp, take hold of, take possession .grasp, take hold of
. be caught
. enclose, overlay
270 'achaz aw-khaz'
a primitive root; to seize (often with the accessory idea of
holding in possession):--+ be affrighted, bar, (catch, lay,
take) hold (back), come upon, fasten, handle, portion, (get,
have or take) possess(-ion).
אָחַז (a.chaz) — to grasp.
1) grasp, take hold, seize, take possession
1a) (Qal) to grasp, take hold of
1b) (Niphal) to be caught, grasped, be settled
1c) (Piel) to enclose, overlay
1d) (Hophal) fastened
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal third person feminine singularHC/Vqu3fs
hold: In the American Standard Revised Version frequently "stronghold" (Jud 9:49; 1Sa 22:4; 24:22; 2Sa 5:17; 23:14; 1Ch 11:16; 12:16). See FORTIFICATION. In Re 18:2 for the King James Version "cage" (phulake) the Revised Version (British and American) substitutes, as in first clause, "hold," and in the margin "prison."
Hold
A fortress, the name given to David’s lurking-places (1 Sam. 22:4, 5; 24:22).
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
נָקָם (naqam) means vengeance and is derived from the root word נָקַם (naqam). It encompasses the idea of revenge, particularly in contexts involving divine retribution or actions taken by figures like Samson and the enemies of Judah.
נָקָם n.m. vengeance
base
H5359 נָקָם vengeance
5359 naqam naw-kawm'
from 5358; revenge:--+ avenged, quarrel, vengeance.
see HEBREW for 05358
נָקָם (na.qam) — vengeance.
1) vengeance
1a) vengeance (by God, by Samson, by enemies of Judah)
N-ms — Noun common · masculine singular absoluteHNcmsa
ven'-jans.
See AVENGE; GOEL; RETRIBUTION; REVENGE.
In De 32:35 Ro 12:19 Heb 10:30 Jude 1:7, means retributive justice- a prerogative of God with which those interfere who seek to avenge themselves. So also in Ac 28:4; though many suppose that the islanders meant the goddess of justice, Dike, whom the Greeks and Romans regarded as a daughter of Jupiter, and feared as an independent, just, and unappeasable deity.
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Conj | Prep | V-Piel | Suff — Conjunction · preposition · verb piel participle (active) masculine plural common · suffixHC/R/Vprmpc/Sp1bs
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs