Isaiah 59:14 — Word Study
WLCוְהֻסַּ֤ג אָחוֹר֙ מִשְׁפָּ֔ט וּצְדָקָ֖ה מֵרָח֣וֹק תַּעֲמֹ֑ד כִּֽי־ כָשְׁלָ֤ה בָֽרְחוֹב֙ אֱמֶ֔ת וּנְכֹחָ֖ה לֹא־ תוּכַ֥ל לָבֽוֹא׃
BSASo justicemishpâṭ [righteous judgment] is turned awaynâçag [backwards, removed] ◂and righteousnesstsᵉdâqâh [virtue and morality] standsʻâmad▸ at a distancerâchôwq [far away, remote] Forkîy truthʼemeth [faithfulness and stability] has stumbledkâshal■ [fallen, lost balance] in the public squarerᵉchôb [street, plaza, marketplace] ◂and honestynᵉkôchâh [uprightness, integrity] cannotlôʼ enterbôwʼ [come in, be allowed]
| Greek | English | Parsing |
|---|---|---|
| וְהֻסַּ֤ג | and it has been driven back | Verb, Hophal, sequential perfect third person masculine singular |
| אָחוֹר֙ | backwards | Noun common, masculine singular absolute |
| מִשְׁפָּ֔ט | justice | Noun common, masculine singular absolute |
| וּצְדָקָ֖ה | and righteousness | Conjunction, noun common feminine singular absolute |
| מֵרָח֣וֹק | from a distance | Preposition |
| תַּעֲמֹ֑ד | it stands | Verb, Qal, imperfect third person feminine singular |
| כִּֽי־ | for | Particle |
| כָשְׁלָ֤ה | it has stumbled | Verb, Qal, perfect third person feminine singular |
| בָֽרְחוֹב֙ | in the open place | Preposition, noun common feminine singular absolute |
| אֱמֶ֔ת | truth | Noun common, feminine singular absolute |
| וּנְכֹחָ֖ה | and honesty | Conjunction |
| לֹא־ | not | Particle |
| תוּכַ֥ל | it is able | Verb, Qal, imperfect third person feminine singular |
| לָבֽוֹא׃ | to enter | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So justice is turned away, and righteousness stands at a distance. For truth has stumbled in the public square, and honesty cannot enter. |
| KJV | And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. |
| ASV | And justice is turned away backward, and righteousness standeth afar off; for truth is fallen in the street, and uprightness cannot enter. |
| YLT | And removed backward is judgment, And righteousness afar off standeth, For truth hath been feeble in the street, And straightforwardness is not able to enter, |
| WEB | Justice is turned away backward, and righteousness stands far away; for truth has fallen in the street, and uprightness can’t enter. |
| BBE | And the right is turned back, and righteousness is far away: for good faith is not to be seen in the public places, and upright behaviour may not come into the town. |
Where they part company is in the rendering of כָּשְׁלָ֤ה — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that elaborate on the state of justice and truth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִשְׁפָּט
verbסוּג
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 59:14
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 Lament on Justice and Truthgenerated
Isaiah 59:14 reflects the prophet's deep concern over the state of justice and truth in society. Justice is depicted as being turned away, while righteousness is far removed. This passage highlights the moral failures of the people, emphasizing that truth has stumbled in public spaces, leading to a breakdown of integrity and honesty. The surrounding verses further illustrate the consequences of these failures, as seen in Isaiah 59:15, where the absence of truth results in vulnerability and oppression.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 59:4 | No one calls for justice; no one pleads his case honestly. They rely on empty pleas; they tell lies; they conceive mischief and give birth to iniquity. |
| 2 | Isaiah 5:23 | who acquit the guilty for a bribe and deprive the innocent of justice. |
| 3 | Isaiah 10:1–2 | Woe to those who enact unjust statutes and issue oppressive decrees, |
| 4 | Psalm 82:2–5 | “How long will you judge unjustly and show partiality to the wicked? Selah |
| 5 | Ecclesiastes 3:16 | Furthermore, I saw under the sun that in the place of judgment there is wickedness, and in the place of righteousness there is wickedness. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מִשְׁפָּ֔ט, mish.Patgenerated
The noun מִשְׁפָּט (*mishpat*) means justice or judgment, derived from a root meaning to pronounce a verdict. It encompasses various aspects of legal rights and moral decisions, often reflecting God's righteous standards. In this verse, it signifies the absence of fair judgment in society.
Mishpat is used in both divine and human contexts, highlighting the importance of justice in maintaining societal order. Its frequent occurrence in the scriptures underscores its significance in the moral fabric of the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of מִשְׁפָּט as justice, maintaining the core meaning across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb הֻסַּ֤ג (*ve.hu.Sag*) indicating that justice has been driven back. This is followed by a series of clauses that describe the state of righteousness and truth.
The structure emphasizes the disconnection between justice and righteousness, with each clause highlighting the consequences of their absence in the public sphere.
Septuagint Backgroundgenerated
The Septuagint translates מִשְׁפָּט as κρίσιν, which carries a similar meaning of judgment but may also imply a broader sense of decision-making. This choice reflects the translators' understanding of justice in a Greek context.
The translation of כָּשְׁלָ֤ה as καταναλώθη suggests a more definitive failure, which may indicate a stronger interpretation of the consequences of moral decay.
In plain words — the whole versegenerated
Isaiah 59:14 shows that justice is being pushed away, and righteousness is far away. Truth has stumbled in the public square, and honesty cannot enter. This reflects a society struggling with moral integrity and the consequences of failing to uphold justice.
Frequently Asked Questionsgenerated
It indicates that fair judgment and moral standards are being neglected or rejected in society.
This metaphor suggests that truth is struggling to stand firm in a society where it is not valued or upheld.
Righteousness is portrayed as being distant, highlighting the disconnect between moral virtue and the actions of the people.
The public square symbolizes a communal space where justice and truth should prevail, but instead, it reflects moral failure.
Reflection Questionsgenerated
- In what ways do I see justice being neglected in my community?
- How can I actively promote truth and honesty in my interactions with others?
- What steps can I take to ensure that I uphold righteousness in my personal life?
- How does this passage challenge me to reflect on my own values and actions?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, suggesting it invites those seeking help to acknowledge their offenses and recognize their impiety.
The prophetic text makes this statement detailed in order to invite those who desire help to appease the Lord by saying something like the following: We acknowledge our offenses, we have recognized our impiety,Early Church Fathers on Isaiah 59 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 59:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd judgment is turned away backward, and justice standeth afar off,.... Jarchi interprets this of the vengeance of God, and his righteousness in his judgments, not immediately executed; but it is to
Read John Gill on Isaiah 59 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
Read Robert Jamieson on Isaiah 59 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJudgment is turned away backward: he speaks here of the sentences and decrees in courts of judicature, which are carried quite contrary to right and justice. God denies you justice, as you have denied help to others. Justice standeth afar off: it notes the same thing with the former, to show that justice and judges are far asunder. Truth is fallen; a metaphor taken from a feeble person that wants support, without which he falls; thus truth hath none to support or patronize it: the same, only otherwise expressed, with . Truth is cast upon the ground, and justice trampled under foot. In the street, i.e. in public. Equity cannot enter; no such thing will be admitted in their courts; all…
Read Matthew Poole on Isaiah 59 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 59:14 And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.Ver. 14. And judgment is turned away backward.] Nihil amplius ex aequo et bono agitur; all is out of order, causes are carried the contrary way. Truth is fallen in the streets.] When the disputation at Oxford with Cranmer, Ridley, and Latimer, martyrs, was finished, Weston, the prolocutor, triumphed with Vicit veritas, whereas he should rather have said, Vicit potestas - not truth, but force, hath carried it. In the convocation at Paul’ s about the same time, when Philpot and other good men argued for the truth against the Popish prelates, it was said…
Read John Trapp on Isaiah 59 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Truth is fallen in the street—i.e., the broad open place, or agora, of the city. The words point naturally to Jerusalem. If they refer to Babylon, we must assume, unless we deal with the language as altogether figurative, that the exiles had a quarter of their own, in which they had an agora for business and judicial proceedings.
Read Charles John Ellicott on Isaiah 59 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Justice standeth afar off] צדקה tsedakah, righteousness, put here, says Kimchi, for alms to the poor. This casts some light on Matthew 6:1: "Take heed that you do not your alms," ελεημοσυνην. But the best copies have δικαιοσυνην, righteousness; the former having been inserted in the text at first merely as the explanation of the genuine and original word.
Read AdamClarke on Isaiah 59 →CambridgeThe Cambridge Bible for Schools and Colleges14. The confession, following the same order as the indictment in Isaiah 59:3-4, proceeds from personal sins to public injustice. judgment and justice (righteousness) are not the divine vindication of Israel’s right (as in Isaiah 59:9), but the fundamental civic virtues. These, by a bold personification, are conceived as eager to take their rightful place in the administration of justice, but as kept at a distance by the prevailing social corruption. For truth (the essential basis of righteousness) stumbleth in the broad place, and uprightness (R.V.) cannot enter. The “broad place” is probably the open space at the city gate where cases were decided by the judges (Jeremiah 5:1 &c.).
Read Cambridge on Isaiah 59 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd judgment is turned away backward - The word ‘judgment’ is not used, as in Isaiah 59:9, to denote the divine interposition to avenge and deliver them, but it is used in the sense of justice, or
Read Albert Barnes on Isaiah 59 →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
So justice is turned away, and righteousness stands at a distance. For truth has stumbled in the public square, and honesty cannot enter.
Justice is turned away backward, and righteousness stands far away; for truth has fallen in the street, and uprightness can’t enter.
So justice is turned away, and righteousness stands at a distance. For truth has stumbled in the public square, and honesty cannot enter.
Justice is driven back; godliness stands far off. Indeed, honesty stumbles in the city square and morality is not even able to enter.
Tyndale line
And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
And justice is turned away backward, and righteousness standeth afar off; for truth is fallen in the street, and uprightness cannot enter.
And judgment is turned away backward, and righteousness standeth afar off: for truth is fallen in the street, and uprightness cannot enter.
And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter.
Therefore iudgement is turned backewarde, and iustice standeth farre off: for trueth is fallen in the streete, and equitie cannot enter.
Strictly literal
And judgment is turned away backward, and righteousness standeth afar off; for truth stumbleth in the street, and uprightness cannot enter.
And removed backward is judgment, And righteousness afar off standeth, For truth hath been feeble in the street, And straightforwardness is not able to enter,
And judgment is removed backward, || And righteousness stands far off, || For truth has been feeble in the street, || And straightforwardness is not able to enter,
And justice is forced to turn backward, and righteousness standeth afar off; for truth stumbled in the street, and equity is not able to enter.
Justice is driven back, and righteousness stands far off; for truth stumbles in the public square, and right cannot come.
From the Latin
And judgment is turned away backward, and justice hath stood far off: because truth bath fallen down in the street, and equity could not come in.
Simplified
Justice is rejected, and doing right never happens. Truth falls down in the street, and honesty is banned.
And the right is turned back, and righteousness is far away: for good faith is not to be seen in the public places, and upright behaviour may not come into the town.
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 (MT) states, "וְהֻסַּג אָחוֹר מִשְׁפָּט וּצְדָקָה מֵרָחֹק תַּעֲמֹד כִּי־ כָשְׁלָה בָרְחוֹב אֱמֶת וּנְכֹחָה לֹא־ תוּכַל לָבֹוא." The Septuagint (LXX) aligns closely with the MT, matching 13 of the 14 words, although its word order and articles differ due to its own syntactical structure. The Dead Sea Scrolls (1Qisaa) also agree with the MT, presenting the text as "ואסיג אחור משפט וצדקה מרחוק תעמוד כיא כשלה ברחוב אמת ונכוחה לוא תוכל לבוא," which shows a slight variation in spelling but retains the same meaning. Overall, the MT, LXX, and Dead Sea Scrolls exhibit significant agreement in this verse, with only minor differences in wording and structure.
וְהֻסַּ֤ג אָחוֹר֙ מִשְׁפָּ֔ט וּצְדָקָ֖ה מֵרָח֣וֹק תַּעֲמֹ֑ד כִּֽי־ כָשְׁלָ֤ה בָֽרְחוֹב֙ אֱמֶ֔ת וּנְכֹחָ֖ה לֹא־ תוּכַ֥ל לָבֽוֹא׃
13 of the 14 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.
ואסיג אחור משפט וצדקה מרחוק תעמוד כיא כשלה ברחוב אמת ונכוחה לוא תוכל לבוא
14 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 59:14
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 סוּג (*sug*) primarily means to move away or backslide. It can refer to actions like retreating, turning back, or being displaced. The entries indicate its use in various forms, including Qal, Niph, Hiphil, and Hophal, covering meanings from personal backsliding to the removal of boundaries.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5253 סוּג, seldom שׂוּג move away, backslide
5253 nacag naw-sag'
a primitive root; to retreat:--departing away, remove, take
(hold), turn away.
נָסַג (na.sag) — to remove.
1) to move away, backslide, move, go, turn back
1a) (Qal) to backslide, prove recreant to
1b) (Hiphil)
1b1) to displace, move back
1b2) to remove, carry away
1d) (Hophal) to be driven back, be moved back
Conj | V-Hophal-3ms — Verb · Hophal · sequential perfect third person masculine singularHc/VHq3ms
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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;
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)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/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,
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)
Prep | Adj — PrepositionHR/Aamsa
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
רְחוֹב (re.chov) refers to a broad open place or plaza, often translated as street. It is derived from the root meaning width and encompasses areas like avenues or public spaces. The entries consistently emphasize its meaning related to open areas, with no significant disagreement noted among the lexicons.
רְחוֹב n.f. broad open place, plaza
base
H7339 רְחוֹב broad open place, plaza
7339 rchob rekh-obe'
or rchowb {rekh-obe'}; from 7337; a width, i.e. (concretely)
avenue or area:--broad place (way), street. See also 1050.
see HEBREW for 07337
see HEBREW for 01050
רְחוֹב (re.chov) — street/plaza.
broad or open place or plaza
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
N-fs — Noun common · feminine singular absoluteHNcfsa
trooth (`emeth, emunah, primary idea of "firmness," "stability" (compare Ex 17:12), hence "constancy," "faithfulness," etc.; the Septuagint's Apocrypha and the New Testament, aletheia (Ro 3:7), pistis (Ro 3:3); in adjectival and adverbial sense, "in truth," "of a truth," "faithful," etc.; alethos (Lu 21:3; Joh 6:14; 7:40; 1Th 2:13); alethinos (Joh 17:3); ontos (1Co 14:25); pistos (1Ti 3:1); in the King James…
Truth
Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called “the truth of the gospel” (Gal. 2:5), “the truth” (2 Tim. 3:7; 4:4). Our Lord says of himself, “I am the way, and the truth” (John 14:6).
- God is a God of
- Christ is
Joh 14:6; 7:18
- Christ was full of
- Christ spoke
- The Holy Spirit is the Spirit of
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)
Conj | Adj — ConjunctionHC/Aafsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc