Isaiah 46:12 — Word Study
WLCשִׁמְע֥וּ אֵלַ֖י אַבִּ֣ירֵי לֵ֑ב הָרְחוֹקִ֖ים מִצְּדָקָֽה׃
BSAListenshâmaʻ [hearken, give ear] to Meʼêl you stubbornʼabbîyr [stout-hearted, mighty] peoplelêb far removedrâchôwq [distant] from righteousnesstsᵉdâqâh [justice, virtue, morality]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְע֥וּ | listen | Verb, Qal, imperative second person masculine plural |
| אֵלַ֖י | to me | Preposition, suffix |
| אַבִּ֣ירֵי | O [people] mighty of | Adj |
| לֵ֑ב | heart | Noun common, masculine singular absolute |
| הָרְחוֹקִ֖ים | O [people] distant | Particle |
| מִצְּדָקָֽה׃ | from righteousness | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Listen to Me, you stubborn people, far removed from righteousness: |
| KJV | ¶ Hearken unto me, ye stouthearted, that are far from righteousness: |
| ASV | Hearken unto me, ye stout-hearted, that are far from righteousness: |
| YLT | Hearken unto Me, ye mighty in heart, Who are far from righteousness. |
| WEB | Listen to me, you stubborn-hearted, who are far from righteousness! |
| BBE | Give ear to me, you feeble-hearted, who have no faith in my righteousness: |
The translations agree on the essential meaning of God's call to listen, emphasizing the command to heed His voice.
The structure consists of a main command followed by descriptors of the audience, highlighting their stubbornness and distance from righteousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 46:12
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 — God's Call to Stubborn Peoplegenerated
Isaiah 46:12 is part of a larger message where God expresses His authority and the certainty of His plans. He addresses those who are obstinate and far from righteousness, emphasizing His desire for them to listen and return to Him. This verse highlights the contrast between God's righteousness and the distance of the people from it, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 46:3 | “Listen to Me, O house of Jacob, all the remnant of the house of Israel, who have been sustained from the womb, carried along since birth. |
| 2 | Isaiah 28:23 | Listen and hear my voice. Pay attention and hear what I say. |
| 3 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
| 4 | Psalm 49:1 | Hear this, all you peoples; listen, all inhabitants of the world, |
| 5 | Proverbs 1:22–23 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שִׁמְע֥וּ, shim.'Ugenerated
The Hebrew word שָׁמַע (shama`) means 'to hear' and implies more than just the act of hearing; it suggests attention and obedience. This term is often used in contexts where God speaks, urging His people to listen and respond accordingly.
In this verse, the imperative form indicates a strong command for the people to listen to God. It sets the tone for the urgency of His message, as He seeks to reach those who are stubborn in heart and far from His ways.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Listen for שִׁמְע֥וּ and captures the imperative nature of God's command.
Sentence Structuregenerated
The main verb of the verse is שִׁמְע֥וּ, listen, which governs the entire command. The structure reveals a direct address to the people, emphasizing their stubbornness and distance from righteousness.
The sentence is constructed with a series of phrases that describe the subjects: 'you stubborn people' and 'far removed from righteousness', indicating both the state of the people and God's desire for them to heed His call.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שִׁמְע֥וּ is rendered as ἀκούσατέ (akousate), which also means 'listen'. This choice maintains the imperative nature of the command, emphasizing the importance of heeding God's voice.
The LXX captures the essence of the original Hebrew while adapting it for a Greek-speaking audience, underscoring the call to attention.
In plain words — the whole versegenerated
Isaiah 46:12 shows God calling out to stubborn people who are far from righteousness. He urges them to listen to Him, highlighting their distance from His ways and the importance of returning to righteousness.
Frequently Asked Questionsgenerated
Being stubborn refers to a refusal to listen or change one's ways, especially in relation to God's commands and righteousness.
Listening is crucial because it implies not just hearing words but understanding and obeying God's will.
Being far from righteousness indicates a moral or spiritual distance from God's standards and a need for restoration.
Returning to righteousness involves heeding God's call, repenting of stubbornness, and aligning one's life with His commands.
Reflection Questionsgenerated
- In what areas of my life am I being stubborn and not listening to God's guidance?
- How can I cultivate a heart that is more receptive to God's voice?
- What steps can I take to draw closer to righteousness in my daily actions?
- How does understanding God's call to listen change my perspective on my relationship with Him?
The early church on this verse — how the Fathers read it
Early church fathers commented on this verse to discuss the nature of the heart and God's justice, providing insights into its meaning.
The inner person has a heart. “Hear me, you who have lost heart.” They possessed a physical heart, that organ of the body. It was not that heart which they lost.Early Church Fathers on Isaiah 46 →
Hear me, you with hard hearts, who are far from justice. I have brought forth my justice: it shall not be far off, and my salvation shall not delay. I will give salvation in Zion and my glory in Israel.Early Church Fathers on Isaiah 46 →
Again we perceive the depth of God’s loving kindness, in that God mixes with the evils also the wonders, so that they are not wiped out. For he has saved them from the hand of their enemies.Early Church Fathers on Isaiah 46 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 46:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHearken unto me, ye stout hearted,.... This is not an address to the Chaldeans, as Kimchi and others think, who were merciless and cruel to the Jews, and far from doing that which was right unto
Read John Gill on Isaiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHearken unto me, ye stouthearted, that are far from righteousness: Stout-hearted - stubborn in resisting God (Psalms 76:5; Acts 7:51). That (are) far from righteousness - (Isaiah 59:9; Habakkuk 2:4.)
Read Robert Jamieson on Isaiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe stout-hearted; or, ye whose hearts are proud, or hard, or stubborn. He speaks either, 1. To the Babylonians, You who are stout against God, and say or think that neither God nor any man can deliver my people out of your hands: or rather, 2. To the house of Jacob, expressed , where he bespeaks them in the same words here used, hearken to me; and to whom alone he directeth his speech in this whole chapter; for though he speaketh of the Babylonians, yet he doth not speak to them; and to whom the prophet, for the most part, turneth his speech in all his prophecies, unless where there is something in the text or context which determineth it to some other person or people. And this very crime…
Read Matthew Poole on Isaiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 46:12 Hearken unto me, ye stouthearted, that [are] far from righteousness:Ver. 12. Hearken unto me, ye stouthearted.] Ye cruel Chaldeans; and here some begin the next chapter. That are far from righteousness.] And therefore not far from ruin.
Read John Trapp on Isaiah 46 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Ye stouthearted.—The word, like analogous terms in Ezekiel 2:4; Ezekiel 3:7, implies at once obduracy and ignorance. Such as these are self-excluded at once from the “righteousness” and the “salvation” of Jehovah, which ultimately imply, and coincide with each other. Their unfaithfulness, however, does not hinder the faithfulness of God. He brings near His salvation to all who are ready to receive it. (Comp. Isaiah 56:1.)
Read Charles John Ellicott on Isaiah 46 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Hearken unto me, ye stout-hearted - This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites.
Read AdamClarke on Isaiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges12, 13. A call to repentance based on the nearness of deliverance. ye stouthearted] The phrase means in Psalms 76:5 “courageous”; here it is rather akin to “stiff-hearted” in Ezekiel 2:4. The LXX. reads “ye that have lost heart” (ΰαγιμα for ΰαιψιμα), and this is accepted as the true text by certain commentators. The sense is too weak in this connexion; if there are men who on the eve of deliverance are “far from righteousness” they are surely those who are in more or less conscious opposition to the divine purpose (cf. Isaiah 45:9). “Righteousness” in Isaiah 46:13 is parallel to “salvation,” and denotes the manifestation of Jehovah’s righteousness in the deliverance of Israel. In this verse…
Read Cambridge on Isaiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleHearken unto me - This is designed to call the attention of the skeptical and unbelieving Jews to the important truth which he was delivering.
Read Albert Barnes on Isaiah 46 →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
Listen to Me, you stubborn people, far removed from righteousness:
Listen to me, you stubborn-hearted, who are far from righteousness!
Listen to Me, you stubborn people, far removed from righteousness:
Listen to me, you stubborn people, you who distance yourself from doing what is right.
Tyndale line
¶ Hearken unto me, ye stouthearted, that are far from righteousness:
Hearken unto me, ye stout-hearted, that are far from righteousness:
Hearken unto me, ye stouthearted, that are far from righteousness:
Hearken to me, ye stout-hearted, that are far from righteousness:
Heare me, ye stubburne hearted, that are farre from iustice.
Strictly literal
Hearken unto me, ye stout-hearted, that are far from righteousness:
Hearken unto Me, ye mighty in heart, Who are far from righteousness.
Listen to Me, you mighty in heart, || Who are far from righteousness.
Hearken unto me, ye stout of heart, that are far from righteousness:
Listen to me, you stubborn people, who are far from doing what is right.
From the Latin
I have brought my justice near, it shall not be afar off: and my salvation shall not tarry. I will give salvation in Sion, and my glory in Israel.
Simplified
Listen to me, you stubborn people, who are such a long way from doing what's right!
Give ear to me, you feeble-hearted, who have no faith in my righteousness:
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 matches the Dead Sea Scrolls and the Septuagint closely, with all witnesses preserving the essential message of God's call to the people. The variations in the scrolls reflect minor differences in the text rather than significant changes in meaning.
שִׁמְע֥וּ אֵלַ֖י אַבִּ֣ירֵי לֵ֑ב הָרְחוֹקִ֖ים מִצְּדָקָֽה׃
6 of the 6 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.
שמעו אל׳י אבירי לב הרחוקים מצדקה
6 words on the leather.
שמעו אל׳י אבירי לב הרחקים מצדקה
6 words on the leather.
[שמעו] [אל׳י] [אבירי] לב הרחוקים מצדקה
2 words on the leather — 1 partly restored, 3 supplied entire by an editor.
[שמעו] [אל׳י] אבירי לב הרחקים מצדקה
2 words on the leather — 2 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 Isaiah 46:12
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.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp1bs
אָבִּיר (abbiyr) means mighty or valiant, and can refer to men, angels, or animals. It also has metaphorical uses, describing enemies, princes, or sacrificial objects. The word can imply strength or obstinacy, and is associated with concepts of power in various contexts.
אָבִּיר adj. mighty, valiant
base
H47 אָבִּיר mighty, valiant
47 'abbiyr ab-beer'
for 46; --angel, bull, chiefest, mighty (one),
stout(-hearted), strong (one), valiant.
see HEBREW for 046
אַבִּיר (ab.bir) — mighty: ox.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: stallion.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: strong.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
אַבִּיר (ab.bir) — mighty: angel.
1) mighty, valiant
1a) of men
1b) of angels
1c) of animals
1d) (metaph)
1d1) of enemies
1d2) of princes
1d3) of sacrificial objects
1e) obstinate (fig.)
Adj — AdjHAampc
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…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Art | Adj — ParticleHTd/Aampa
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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,