Isaiah 32:1 — Word Study
WLCהֵ֥ן לְצֶ֖דֶק יִמְלָךְ־ מֶ֑לֶךְ וּלְשָׂרִ֖ים לְמִשְׁפָּ֥ט יָשֹֽׂרוּ׃
BSABeholdhên [look, see] a kingmelek [ruler, monarch] will reignmâlak▸ [rule, govern] in righteousnesstsedeq [justice, moral integrity] and princessar [leaders, rulers] will rulesârar▸ [govern, lead] with justicemishpâṭ [fairness, judgment]
| Greek | English | Parsing |
|---|---|---|
| הֵ֥ן | there! | Particle |
| לְצֶ֖דֶק | for righteousness | Preposition, noun common masculine singular absolute |
| יִמְלָךְ־ | he will reign | Verb, Qal, imperfect third person masculine singular |
| מֶ֑לֶךְ | a king | Noun common, masculine singular absolute |
| וּלְשָׂרִ֖ים | and to rulers | Conjunction, preposition, noun common masculine plural absolute |
| לְמִשְׁפָּ֥ט | for justice | Preposition, noun common masculine singular absolute |
| יָשֹֽׂרוּ׃ | they will rule | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, a king will reign in righteousness, and princes will rule with justice. |
| KJV | Behold, a king shall reign in righteousness, and princes shall rule in judgment. |
| ASV | Behold, a king shall reign in righteousness, and princes shall rule in justice. |
| YLT | Lo, for righteousness doth a king reign, As to princes, for judgment they rule. |
| WEB | Behold, a king shall reign in righteousness, and princes shall rule in justice. |
| BBE | See, a king will be ruling in righteousness, and chiefs will give right decisions. |
Where they part company is in the rendering of יָשֹֽׂרוּ — see How Translations Differ.
The structure consists of a main clause followed by a conjunction and a participial phrase, emphasizing the connection between the king's reign and the princes' rule.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֶלֶךְ
verbמָלַךְ
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 32:1
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 Promise of Righteous Leadershipgenerated
Isaiah 32:1 speaks of a future king who will reign in righteousness, emphasizing the importance of justice in leadership. This passage sets the stage for a vision of a society governed by fairness and moral integrity, contrasting with the corruption often seen in human rulers. The following verses expand on the blessings that will accompany such leadership, providing hope and assurance to the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 9:6–7 | For unto us a child is born, unto us a son is given, and the government will be upon His shoulders. And He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
| 2 | Isaiah 40:1–5 | “Comfort, comfort My people,” says your God. |
| 3 | 2 Samuel 23:3 | The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God, |
| 4 | 2 Chronicles 31:20–21 | So this is what Hezekiah did throughout Judah. He did what was good and upright and true before the LORD his God. |
| 5 | Psalm 45:1–6 | My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — צֶדֶק, le.Tze.dekgenerated
The word צֶדֶק (tsedeq) signifies righteousness and justice, embodying the ideal standards of moral conduct. It is derived from a root that encompasses legal and ethical dimensions, often reflecting God's character and the expectations for human behavior.
In this verse, it describes the foundation upon which the king's reign will be established, indicating that his rule will be characterized by fairness and adherence to moral principles, essential for a just society.
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 main verb is יִמְלָךְ (he will reign), which governs the entire clause. The structure emphasizes the king's action of reigning, with two phrases detailing the nature of his reign and the rulers alongside him.
The sentence begins with a demonstrative particle הֵן (behold), drawing immediate attention to the proclamation, setting a tone of expectation and significance.
Septuagint Backgroundgenerated
In the Septuagint, the word צֶדֶק is rendered as δίκαιος (dikaios), which also means just or righteous. This choice aligns with the Hebrew meaning but may reflect a broader understanding of justice in the Greek context.
The translation of יִמְלָךְ as βασιλεύσει (basileusei) indicates a future reign, consistent with the Hebrew, emphasizing the king's authoritative role.
In plain words — the whole versegenerated
Isaiah 32:1 announces that a king will come who reigns in righteousness, and that princes will rule with justice. This promise highlights the importance of fair leadership and sets a hopeful expectation for the future.
Frequently Asked Questionsgenerated
It means that the king will govern with moral integrity and uphold justice, reflecting God's character in his leadership.
The verse emphasizes that true leadership is characterized by justice, which is essential for a fair and prosperous society.
It indicates that not only the king but also other leaders will be held to the standard of justice, creating a system of governance that is equitable.
It assures the people that a time will come when leadership will be just and righteous, contrasting with their current experiences of corruption and injustice.
Reflection Questionsgenerated
- In what ways can we see the need for righteous leadership in our own communities today?
- How can we apply the principles of justice and fairness in our daily lives?
- What characteristics do you think are essential for a leader to embody righteousness?
- How does this promise of a righteous king encourage you in your own faith journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of a king reigning with justice and the imagery of protection and sustenance that follows.
Behold, the king shall reign with justice, and princes shall rule with judgment. And a man shall be like one who hides from the wind, and conceals himself from the storm: like streams of water in a dry place,Early Church Fathers on Isaiah 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 32:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, a King shall reign in righteousness,.... Not Hezekiah, as the Jewish writers; at least only as a type, as some writers interpret it; rather Christ himself, who is "King" not only of the whole
Read John Gill on Isaiah 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, a king shall reign in righteousness, and princes shall rule in judgment. The times of purity and happiness which shall follow the defeat of the enemies of Yahweh's people (Isaiah 32:1-8).
Read Robert Jamieson on Isaiah 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 32 Christ’ s kingdom, and its blessings, . Careless women shall be troubled, , and the land laid waste, , until a restoration, . This seems to me to be a distinct prophecy from the former, and delivered at another time, and probably before that which is related in the former chapters. For this is certain, and confessed by all, that the prophecies are not always set down in that order in which the prophets delivered them. The foregoing prophecy seems to have been delivered, not in the time of Ahaz, for he sent to the Assyrian, and not to the Egyptian, for help; but in the days of Hezekiah, who rebelled against the king of Assyria, as is said, , and was too prone to trust upon…
Read Matthew Poole on Isaiah 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 32:1 Behold, a king shall reign in righteousness, and princes shall rule in judgment.Ver. 1. Behold a king.] Hezekiah in the type, Christ in the antitype. Shall reign in righteousness.] Regiment without righteousness, is but robbery with authority. “Eνδεδικαιοσυνησυλληβοηνπαςαρετεστι.” And princes shall rule in judgment.] Not as Shebna, and those others placed in by wicked Ahaz, do now, while the king is young, and not so well able to weed them out. Evil junior rulers are a great mischief to a state. Nerva was a good emperor, and so was Aurelian; but so bought and sold by bad counsellors and inferior magistrates, that the people were in a worse case than when they were under Nero.…
Read John Trapp on Isaiah 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXXII. (1) Behold, a king shall reign . . .—More accurately, the king. Isaiah 32:1-8 form a separate section, standing in the same relation to the foregoing chapter that the picture of the ideal king in Isaiah 11 does to the anti-Assyrian prophecy of Isaiah 10 “The king” is accordingly the true Anointed one of the future, not, of course without a reference to the character of Hezekiah as the partial and present embodiment of the idea. The addition of “princes” worthy of their king emphasises this reference. The words are as an echo of Pro 8:15-16.
Read Charles John Ellicott on Isaiah 32 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXXII Prophecy of great prosperity under Hezekiah; but, in its highest sense, applicable to Christ, 1-8. Description of impending calamities, 9-14. Rejection of the Jews, and calling of the Gentiles, 15. The future prosperity of the Church, 16-20. NOTES ON CHAP. XXXII Verse 1. Behold, a king shall reign in righteousness] If King Hezekiah were a type of Christ, then this prophecy may refer to his time; but otherwise it seems to have Hezekiah primarily in view. It is evident, however, that in the fullest sense these words cannot be applied to any man; GOD alone can do all that is promised here. And princes] ושרים ve-sarim, without ל lamed, to; so the ancient Versions. An ancient MS.…
Read AdamClarke on Isaiah 32 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 32:1-8. The ideal commonwealth of the Messianic AgeThis passage, although treated by many expositors as the continuation of ch. 31, bears all the marks of an independent prophecy. Its insertion in the present group of discourses is sufficiently explained by the picture it gives of a reformed upper class, in contrast with the irreligious and unscrupulous nobility against whom the previous chapters have been mainly directed. The time of its actual composition cannot be determined with certainty, but it is perhaps most naturally assigned to the close of Isaiah’s ministry, when his mind was occupied with the hope of the ideal future. Much has been made of the fact that the figure of…
Read Cambridge on Isaiah 32 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, a king - That is, Hezekiah. That it refers to him is apparent from the connection. The reign of Ahaz had been one of oppression and idolatry.
Read Albert Barnes on Isaiah 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
Behold, a king will reign in righteousness, and princes will rule with justice.
Behold, a king shall reign in righteousness, and princes shall rule in justice.
Behold, a king will reign in righteousness, and princes will rule with justice.
Look, a king will promote fairness; officials will promote justice.
Tyndale line
Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Behold, a king shall reign in righteousness, and princes shall rule in justice.
Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Behold, a King shall reigne in iustice, and the princes shall rule in iudgement.
Strictly literal
Behold, a king shall reign in righteousness, and princes shall rule in judgment.
Lo, for righteousness doth a king reign, As to princes, for judgment they rule.
Behold, a king reigns for righteousness, || As for princes, they rule for judgment.
Behold, a king shall reign in righteousness, and princes shall rule in justice.
Look, a king will reign in righteousness, and princes will rule in justice.
From the Latin
Behold a king shall reign in justice, and princes shell rule in judgment.
Simplified
Watch! A king is coming who does what's right when he rules, and those who rule under him will act fairly.
See, a king will be ruling in righteousness, and chiefs will give right decisions.
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 and the Dead Sea Scrolls — 1Qisaa agree closely, with only minor variations in wording. The Septuagint matches six out of seven words, indicating a strong consistency across these ancient texts.
הֵ֥ן לְצֶ֖דֶק יִמְלָךְ־ מֶ֑לֶךְ וּלְשָׂרִ֖ים לְמִשְׁפָּ֥ט יָשֹֽׂרוּ׃
6 of the 7 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.
הנה לצדק ימלוך מלך ולשרים למשפט ישרו
7 words on the leather.
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 32:1
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.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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,
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ran: The Hebrew word malekhuth, may be rendered "kinghood," "royal dignity," "kingdom," "government" ("reign"). The verb is malakh, "to be king" ("to reign as king"), "to become king," "to accede to the throne," "to assume royal power publicly" and, generally speaking, "to become powerful." In the New Testament hegemonia, basileia, basileuein. The word is used, either as a noun or as a verb, of Yahweh (God), the Messiah (Christ) and men (kings, etc.); then of such terms as sin, death, grace; of the woman in Revelation and, conditionally, of the Christians; once, ironically, of the Corinthians. "Reign" as a noun referring to the time of reigning occurs in 1Ki 6:1 (Solomon); 2Ki 24:12 (Nebuchadnezzar); 1Ch 4:31 (David; compare
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Conj | Prep | N-mp — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
→ (Appointed and removed by God)
→ See GOVERNMENT, GOD IN
→ Chastised Da 4
→ See NATION
→ Monarchical
See KINGS
→ Patriarchal Ge 27:29,37
→ INSTANCES OF
Nimrod Ge 10:8-10
Abraham Ge 14:13-24; 17:6; 21:21-32
Melchizedek Ge 14:18
Isaac Ge 26:26-31
Judah Ge 38:24
Heads of families Ex 6:14
Ishmael Ge 17:20
Esau, and the dukes of Edom Ge 36
Theocratic
See GOVERNMENT
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
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
The Hebrew word שָׂרַר (sarar) is a verb meaning to rule or act as a prince. It encompasses various forms of governance, including reigning and contending for power. The entries indicate its use in different stems, such as Qal and Hithpael, with examples of ruling over Israel. There is a mention of a related word, שׂוּר (sur), meaning to reign.
[שָׂרַר] vb. denom. be, or act as, prince, rule
Qal Abim. ruled over Isr. three years
Hithp. that thou shouldst also keep playing the prince over us.
Hiph. they made princes
base
H8323 שָׂרַר vb. denom. be, or act as, prince, rule
8323 sarar saw-rar'
a primitive root; to have (transitively, exercise;
reflexively, get) dominion:--X altogether, make self a
prince, (bear) rule.
שָׂרַר (sa.rar) — to rule.
1) to be or act as prince, rule, contend, have power, prevail over, reign, govern
1a) (Qal) to rule over, govern
1b) (Hithpael) to lord it over
Also means: sur (שׂוּר "to reign" H7786)
שָׁרַר (sha.rar) — to strengthen.
to strengthen
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp