Isaiah 26:10 — Word Study
WLCיֻחַ֤ן רָשָׁע֙ בַּל־ לָמַ֣ד צֶ֔דֶק בְּאֶ֥רֶץ נְכֹח֖וֹת יְעַוֵּ֑ל וּבַל־ יִרְאֶ֖ה גֵּא֥וּת יְהוָֽה׃ ס
BSAThough grace is shownchânan▸ [divine, favor, kindness] to the wicked manrâshâʻ [morally wrong, guilty] he does notbal [acquire knowledge, understand] learnlâmad■ righteousnesstsedeq [justice, God's standard] In the landʼerets [soil, ground, territory] of righteousnessnᵉkôchâh [integrity, virtue] he acts unjustlyʻăval▸ [wrongly] and failsbal to seerâʼâh▸ [perceive, behold] the majestygêʼûwth [greatness, glory] of the LORDYᵉhôvâh [Yehovah]
| Greek | English | Parsing |
|---|---|---|
| יֻחַ֤ן | he is shown favor | Verb, Hophal, imperfect third person masculine singular |
| רָשָׁע֙ | [the] wicked | Noun common, masculine singular absolute |
| בַּל־ | not | Particle |
| לָמַ֣ד | he learns | Verb, Qal, perfect third person masculine singular |
| צֶ֔דֶק | righteousness | Noun common, masculine singular absolute |
| בְּאֶ֥רֶץ | in a land of | Preposition, noun common feminine singular construct |
| נְכֹח֖וֹת | straightforwardness | Adj |
| יְעַוֵּ֑ל | he acts unjustly | Verb, Piel, imperfect third person masculine singular |
| וּבַל־ | and not | Conjunction, particle |
| יִרְאֶ֖ה | he sees | Verb, Qal, imperfect third person masculine singular |
| גֵּא֥וּת | [the] majesty of | Noun common, feminine singular construct |
| יְהוָֽה׃ ס | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though grace is shown to the wicked man, he does not learn righteousness. In the land of righteousness he acts unjustly and fails to see the majesty of the LORD. |
| KJV | Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD. |
| ASV | Let favor be showed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah. |
| YLT | The wicked findeth favour, He hath not learned righteousness, In a land of straightforwardness he dealeth perversely, And seeth not the excellency of Jehovah. |
| WEB | Let favor be shown to the wicked, yet he will not learn righteousness. In the land of uprightness he will deal wrongfully, and will not see Yahweh’s majesty. |
| BBE | Even if you are kind to the evil-doer, he will not go after righteousness; even in the land of the upright he will still go on in his wrongdoing, and will not see the glory of the Lord. |
There are no significant differences among the translations regarding the key terms in this verse.
The sentence is structured around a main clause with two subordinate phrases that elaborate on the actions and setting, creating a clear contrast between grace and wickedness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרָשָׁע
verbחָנַן
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 — Isaiah 26:10
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 — A Reflection on Righteousnessgenerated
Isaiah 26:10 presents a stark contrast between the grace shown to the wicked and their inability to learn righteousness. The surrounding verses explore themes of longing for God and the consequences of ignoring divine judgment. This passage serves as a reminder of the importance of responding to God's grace with a willingness to change and grow in righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 63:9–10 | In all their distress, He too was afflicted, and the Angel of His Presence saved them. In His love and compassion He redeemed them; He lifted them up and carried them all the days of old. |
| 2 | Exodus 8:15–31 | When Pharaoh saw that there was relief, however, he hardened his heart and would not listen to Moses and Aaron, just as the LORD had said. |
| 3 | Exodus 9:34 | When Pharaoh saw that the rain and hail and thunder had ceased, he sinned again and hardened his heart—he and his officials. |
| 4 | Deuteronomy 32:15 | But Jeshurun grew fat and kicked— becoming fat, bloated, and gorged. He abandoned the God who made him and scorned the Rock of his salvation. |
| 5 | 1 Samuel 15:17 | And Samuel said, “Although you were once small in your own eyes, have you not become the head of the tribes of Israel? The LORD anointed you king over Israel |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — יֻחַ֤ן, yu.Changenerated
The verb חָנַן (chanan) means to show favor or be gracious, often implying an act of bending down to assist those in need. In this context, it highlights the divine grace offered to the wicked, suggesting that despite such kindness, they remain unresponsive.
The Hophal form indicates that the subject is acted upon, emphasizing that the wicked man is the recipient of grace rather than the initiator of righteousness. This underscores the theme of divine mercy juxtaposed with human failure to respond appropriately.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses shown favor for יֻחַ֤ן.
Sentence Structuregenerated
The sentence is structured around two main verbs: יֻחַ֤ן and יְעַוֵּ֑ל. The first verb indicates that grace is shown, while the second describes the wicked man's actions. This highlights a cause-and-effect relationship between divine grace and human behavior.
The placement of the verbs emphasizes the actions of the wicked man in response to the grace he receives, illustrating the contrast between divine mercy and human injustice.
Septuagint Backgroundgenerated
The Septuagint translates יֻחַ֤ן as χάρις, meaning grace. This choice reflects a broader interpretation, emphasizing the unmerited favor of God.
The use of δικαιοσύνην for צֶ֔דֶק aligns with the Greek understanding of righteousness, which encompasses both moral and legal dimensions.
In plain words — the whole versegenerated
Isaiah 26:10 states that even when grace is shown to wicked people, they do not learn to be righteous. In the land where righteousness should prevail, they act unjustly and fail to recognize the greatness of the LORD.
Frequently Asked Questionsgenerated
It indicates that God offers kindness and favor even to those who are morally wrong, highlighting His mercy.
The wicked may choose to ignore or reject the grace offered to them, leading to a failure to understand or adopt righteous behavior.
It represents a place where justice and moral integrity should exist, contrasting with the actions of the wicked.
It suggests that despite receiving grace, people can still act unjustly, indicating a deep-seated resistance to change.
Reflection Questionsgenerated
- In what ways have I experienced grace in my life, and how have I responded to it?
- How can I cultivate a deeper understanding of righteousness in my own actions?
- What steps can I take to ensure I do not become indifferent to the grace shown to me?
- How can I encourage others to recognize and respond to God's grace in their lives?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss themes of grace and judgment. Their interpretations highlight the consequences of ignoring divine mercy.
When, by such faith and knowledge, the Lord’s people have embraced this true life, they surely receive the joy of heaven. The wicked, on the other hand, since they don’t care about the Lord’s life, are rightly deprived of its blessings.Early Church Fathers on Isaiah 26 →
When you execute your judgments on the earth, the inhabitants of the world will learn righteousness. Show mercy to the wicked, who does not learn righteousness;Early Church Fathers on Isaiah 26 →
Our Lord Jesus Christ came on this account, too, that we might see not only his glory here but also the glory to come. Therefore he said, “I will that where I am they also may be, in order that they may behold my glory.” Now,Early Church Fathers on Isaiah 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 26:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet favour be showed to the wicked,.... As it often is in a providential way; they have the good things of this life, and sometimes more than heart could wish for; nor are they in trouble as other
Read John Gill on Isaiah 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.
Read Robert Jamieson on Isaiah 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet favour be showed to the wicked, yet will he not learn righteousness, this is the carriage of thy people; but the course of wicked men is directly contrary in all conditions; for if thou dost spare them, when thou punishest thine own people, they will not accept of that gracious invitation to repentance, nor walk worthy of so great a mercy. In the land of uprightness; even in God’ s church, and among his people, where righteousness is professed and taught, and by many practised; and where unrighteousness is discountenanced and punished; all which things are aggravations of his sin. Will not behold the majesty of the Lord; although God gives such plain and clear discoveries of his majesty…
Read Matthew Poole on Isaiah 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 26:10 Let favour be shewed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.Ver. 10. Let favour be shewed to the wicked, &c.] No fair means will work upon him, whatever foul may do. But as an evil stomach turneth good meat into bad humours, so here all is lost that is laid out upon them. “ Ungentem pungit, pungentem rusticus ungit. ” In the land of uprightness will he deal unjustly.] In the Church, where righteousness reigneth. Or, In a land of evenness he will wry and stray. Ye all know, saith holy Bradford in a certain letter of his, there was never more knowledge of God (viz, in good…
Read John Trapp on Isaiah 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Let favour be shewed to the wicked . . .—The thought of Isa 26:9 is presented under another aspect. The judgments of God manifested against evil are the only discipline by which the doers of evil can be taught; without the, under a system of mere tolerance and favour, they remain as they are. In the very “land of uprightness” (Psalms 143:10) they will still work unrighteousness. “The mind is its own place,” and can make a hell of heaven itself. The eyes that see “the majesty of the Lord” are those of the pure in heart (Matthew 5:8).
Read Charles John Ellicott on Isaiah 26 →CambridgeThe Cambridge Bible for Schools and Colleges10. the wicked probably includes both the heathen and the apostate Israelite. the land of uprightness is the Holy Land; even there, surrounded by the institutions of a pure religion, the wicked outrages the dictates of morality, having no eyes for the majesty of Jehovah.
Read Cambridge on Isaiah 26 →Albert Barnes1798–1870Barnes' Notes on the BibleLet favor be showed to the wicked - This is designed as an illustration of the sentiment in the previous verse - that judgments were needful in order that wicked people might be brought to the ways of righteousness.
Read Albert Barnes on Isaiah 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Let favour be showed — For a moment the song takes on the preceptive character. The idea is, the wicked will not learn that God’s goodness is bestowed on them to lead them to repentance and to do righteousness.
Read Daniel Denison Whedon on Isaiah 26 →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
Though grace is shown to the wicked man, he does not learn righteousness. In the land of righteousness he acts unjustly and fails to see the majesty of the LORD.
Let favor be shown to the wicked, yet he will not learn righteousness. In the land of uprightness he will deal wrongfully, and will not see Yahweh’s majesty.
Though grace is shown to the wicked man, he does not learn righteousness. In the land of righteousness he acts unjustly and fails to see the majesty of the LORD.
If the wicked are shown mercy, they do not learn about justice. Even in a land where right is rewarded, they act unjustly; they do not see the Lord’s majesty revealed.
Tyndale line
Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.
Let favor be showed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah.
Let favour be shewed to the wicked, yet will he not learn righteousness; in the land of uprightness will he deal wrongfully, and will not behold the majesty of the LORD.
Let favor be shown to the wicked, yet he will not learn righteousness: in the land of uprightness he will deal unjustly, and will not behold the majesty of the LORD.
Let mercie bee shewed to the wicked, yet hee will not learne righteousnesse: in the land of vprightnesse will he do wickedly, and will not beholde the maiestie of the Lord.
Strictly literal
If favour be shewn to the wicked, he doth not learn righteousness: in the land of uprightness he dealeth unjustly, and beholdeth not the majesty of Jehovah.
The wicked findeth favour, He hath not learned righteousness, In a land of straightforwardness he dealeth perversely, And seeth not the excellency of Jehovah.
The wicked finds favor, || He has not learned righteousness, || He deals perversely in a land of straightforwardness, || And does not see the excellence of YHWH.
If favor be shown to the wicked, he will not learn righteousness; in the land of uprightness will he deal unjustly, and will not regard the majesty of the Lord.
Let favor be shown to the wicked one, but he will not learn righteousness. In the land of uprightness he acts wickedly and does not see the majesty of Yahweh.
From the Latin
Let us have pity on the wicked, but he will not learn justice: in the land of the saints he hath done wicked things, and he shall not see the glory of the Lord.
Simplified
Though grace is shown to the wicked, they don't learn to do right. Even in a country where people do what's right, they continue to do evil and they don't think about how great the Lord is.
Even if you are kind to the evil-doer, he will not go after righteousness; even in the land of the upright he will still go on in his wrongdoing, and will not see the glory of the Lord.
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, indicating consistency in the wording of the verse. The Septuagint matches 8 of the 12 words in content but differs in structure.
יֻחַ֤ן רָשָׁע֙ בַּל־ לָמַ֣ד צֶ֔דֶק בְּאֶ֥רֶץ נְכֹח֖וֹת יְעַוֵּ֑ל וּבַל־ יִרְאֶ֖ה גֵּא֥וּת יְהוָֽה׃ ס
8 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.
יחון רשע בל למד צדק בארץ נכוחות יעיל ובל יראה גאות יהוה
12 words on the leather.
[יחן] [רשע] [בל] [למד] [צדק] [בארץ] נכחות יעול [ובל] [יראה] [גאות] יהוה
nothing on the leather here — 3 partly restored, 9 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 Isaiah 26:10
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.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
נָכֹחַ (*nkochah*) refers to concepts of straightness and uprightness, encompassing both literal and figurative meanings such as integrity and truth. It is derived from a related word and is noted for its use in contexts involving rectitude and true things, particularly in prophecy.
[נָכֹחַ] adj. and subst. straight, right, straightness
base
H5229 נָכֹחַ straight, right, straightness
5229 nkochah nek-o-khaw'
feminine of 5228; properly, straightforwardness, i.e.
(figuratively) integrity, or (concretely) a truth:--equity,
right (thing), uprightness.
see HEBREW for 05228
נְכֹחָה (ne.kho.chah) — upright.
1) straight in front, be in front of, straight, right, straightness
1a) true things (of prophecy)
1b) rectitude (subst)
Adj — AdjHAafpa
עָוַל (aval) is a verb meaning to act unjustly or wrongfully. It is derived from a primitive root that conveys the idea of moral distortion. The entries consistently emphasize its connotation of dealing unjustly, with no significant disagreement among the lexicons.
עָוַל vb. denom. act wrongfully
base
H5765 עָוַל vb. denom. act wrongfully
5765 `aval aw-val'
a primitive root; to distort (morally):--deal unjustly,
unrighteous.
עָוַל (a.val) — to act unjustly.
1) to act wrongfully or unjustly, deviate from
1a) (Piel) to act wrongfully
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Conj | Part — Conjunction · particleHC/Tn
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
גֵּאוּת (ge'uwth) refers to concepts of majesty and pride, derived from the root words for lifting up and excellent things. It encompasses a range of meanings including the majesty of God, a rising up, and even pride. The entries highlight its use in describing both divine attributes and human qualities.
גֵּאוּת n.f. majesty
lifting up
majesty of God
pride
base
H1348 גֵּאוּת majesty
1348 ge'uwth gay-ooth'
from 1342; the same as 1346:--excellent things, lifting up,
majesty, pride, proudly, raging.
see HEBREW for 01342
see HEBREW for 01346
גֵּאוּת (ge.ut) — majesty.
1) majesty
1a) a rising up (of column of smoke)
1b) a swelling (of sea)
1c) majesty (of God)
1d) pride
N-fs — Noun common · feminine singular constructHNcfsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt