Isaiah 61:8 — Word Study
WLCכִּ֣י אֲנִ֤י יְהוָה֙ אֹהֵ֣ב מִשְׁפָּ֔ט שֹׂנֵ֥א גָזֵ֖ל בְּעוֹלָ֑ה וְנָתַתִּ֤י פְעֻלָּתָם֙ בֶּאֱמֶ֔ת וּבְרִ֥ית עוֹלָ֖ם אֶכְר֥וֹת לָהֶֽם׃
BSAForkîy Iʼănîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] loveʼâhab [have affection for, delight in] justicemishpâṭ [righteous judgment] I hatesânêʼ [feel intense dislike for] robberygâzêl [plunder] in My faithfulnessʼemeth [truth] I will give themnâthan [provide, reward] their recompensepᵉʻullâh [wages] and makekârath▸ [establish, cut] an everlastingʻôwlâm [forever] covenantbᵉrîyth [promise, agreement]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| אֲנִ֤י | I | Pronoun |
| יְהוָה֙ | Yahweh | Noun proper |
| אֹהֵ֣ב | [am] loving | Verb, Qal, participle (active) masculine singular |
| מִשְׁפָּ֔ט | justice | Noun common, masculine singular absolute |
| שֹׂנֵ֥א | [I am] hating | Verb, Qal, participle (active) masculine singular |
| גָזֵ֖ל | robbery | Noun common, masculine singular absolute |
| בְּעוֹלָ֑ה | with injustice | Preposition, noun common feminine singular absolute |
| וְנָתַתִּ֤י | and I will give | Verb, Qal, sequential perfect first person common singular |
| פְעֻלָּתָם֙ | recompense their | Noun common feminine singular construct, suffix |
| בֶּאֱמֶ֔ת | in faithfulness | Preposition, noun common feminine singular absolute |
| וּבְרִ֥ית | and a covenant of | Conjunction, noun common feminine singular construct |
| עוֹלָ֖ם | perpetuity | Noun common, masculine singular absolute |
| אֶכְר֥וֹת | I will make | Verb, Qal, imperfect first person common singular |
| לָהֶֽם׃ | to them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For I, the LORD, love justice; I hate robbery and iniquity; in My faithfulness I will give them their recompense and make an everlasting covenant with them. |
| KJV | For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. |
| ASV | For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them. |
| YLT | For I [am] Jehovah, loving judgment, Hating plunder for a burnt-offering, And I have given their wage in truth, And a covenant age-during I make for them. |
| WEB | “For I, Yahweh, love justice. I hate robbery and iniquity. I will give them their reward in truth and I will make an everlasting covenant with them. |
| BBE | For I, the Lord, take pleasure in upright judging; I will not put up with the violent taking away of right; and I will certainly give them their reward, and I will make an eternal agreement with them. |
Where they part company is in the nuances of translation, but the core message remains consistent across the versions listed.
The sentence is structured around a main clause with several subordinate phrases that elaborate on God's character and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָהֵב
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 61:8
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 Declaration of Justice and Covenantgenerated
Isaiah 61:8 presents God's profound commitment to justice and righteousness. He contrasts His love for justice with His intense dislike for robbery and iniquity. This verse is part of a larger context where God reassures His people of His faithfulness and the blessings that come from their relationship with Him, culminating in the promise of an everlasting covenant. This theme resonates throughout the prophetic writings, emphasizing God's desire for justice and righteousness among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 11:7 | For the LORD is righteous; He loves justice. The upright will see His face. |
| 2 | Psalm 33:5 | The LORD loves righteousness and justice; the earth is full of His loving devotion. |
| 3 | Psalm 37:28 | For the LORD loves justice and will not forsake His saints. They are preserved forever, but the offspring of the wicked will be cut off. |
| 4 | Psalm 45:7 | You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy. |
| 5 | Psalm 99:4 | The mighty King loves justice. You have established equity; You have exercised justice and righteousness in Jacob. |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — אֹהֵ֣ב, 'o.Hevgenerated
The word אָהֵב ('ohev) is a participle form of the verb meaning 'to love.' It conveys a deep affection and delight, not only in human relationships but also in God's relationship with His creation. The parsing as a masculine singular active participle indicates that this is an ongoing action, emphasizing God's continuous love for justice.
This love is not passive; it actively opposes wrongdoing, as seen in the context of the verse. God's love for justice is foundational to His character and informs His actions towards His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses love for אֹהֵ֣ב and is echoed in the KJV and ASV.
Sentence Structuregenerated
The verse is structured around several clauses, with the main verb being אֹהֵ֣ב (loving), which governs the objects of God's love and hatred. The syntax indicates a clear relationship between God's affections and His actions.
The order of the Hebrew words emphasizes God's love for justice first, followed by His hatred for robbery and iniquity, showing the priorities in His character and governance.
Septuagint Backgroundgenerated
The Septuagint translates אֹהֵ֣ב as ἀγαπῶν (agapōn), which carries a similar meaning of love but may imply a broader, more philosophical understanding of love compared to the Hebrew's more personal and relational nuance.
This choice reflects a slight widening of the term, emphasizing a general love that encompasses justice rather than a specific affection.
In plain words — the whole versegenerated
Isaiah 61:8 shows that God loves justice and hates wrongdoing. He promises to reward His people and establish an everlasting covenant with them. This verse emphasizes God's commitment to righteousness and His desire for a faithful relationship with His people.
Frequently Asked Questionsgenerated
It means that God values fairness and righteousness, and He desires that His people reflect these qualities in their lives.
God hates these actions because they violate His standards of justice and harm others, contradicting His character and intentions for humanity.
The everlasting covenant signifies a permanent and unbreakable agreement between God and His people, promising His faithfulness and blessings.
This verse reveals God's nature as just and faithful, highlighting His commitment to uphold righteousness and His disdain for wrongdoing.
Reflection Questionsgenerated
- In what ways can I demonstrate a love for justice in my own life?
- How do I respond to injustice when I see it around me?
- What does it mean for me to be in a covenant relationship with God?
- How can I reflect God's character in my interactions with others?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss God's justice and covenant, offering insights into its theological implications.
And I will give their work in truth, and I will make an everlasting covenant with them. And their seed will be known among the nations, and their offspring in the midst of the peoples.Early Church Fathers on Isaiah 61 →
“If you offer rightly, but do not reason rightly, have you not sinned?” For those offerings of fasts, which we extort without thought by violently wrenching our stomachs and fancy that we rightly offer to the Lord,Early Church Fathers on Isaiah 61 →
But it is one thing to show mercy for sins, another to sin for the sake of showing mercy, which cannot really be called mercy since it does not issue in sweet fruit, since it is embittered through the influence of a diseased root.Early Church Fathers on Isaiah 61 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 61:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I the Lord love judgment,.... To do that which is right and just himself, and to see it done by others, and therefore he will right the wrongs of his people; and whereas the Jews, though they
Read John Gill on Isaiah 61 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
Read Robert Jamieson on Isaiah 61 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor I the Lord love judgment: q.d. They have suffered a great deal of hardship under their enemies, and I will do them right; for I love justice in myself, and in them that practise it. Or he gives a reason why he will recompense those strangers that did so freely minister to his people. I hate robbery; all things gotten by injustice, though it be for sacrifice. As God will not accept of that which cost nothing, so much less of that which is the effect of rapine and oppression; a foundation whereon most of our abbeys and monasteries were built, viz. to expiate some great crimes. And thus by making God a receiver, they did interpretatively make him a confederate. I will direct their work in…
Read Matthew Poole on Isaiah 61 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 61:8 For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.Ver. 8. For I the Lord love judgment, &c.] One rendereth it roundly thus, For I the Lord love right; I hate rapine by iniquity - q.d., therefore I will right and repay the wrongs and damages done to my people. Neither is it for any one to think to expiate his bad deeds by his good, to set off with God, and to make him amends. In the times of Popery, indeed, men were taught so to do; they were persuaded that God would accept rapinam in holocaustum, and they practised accordingly: as did the French fury Brunbildis, who founded…
Read John Trapp on Isaiah 61 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) I hate robbery for burnt offering.—The Authorised Version follows the Vulg, and Luther, but the words, commonly applied as condemning the formal sacrifices of the wicked, do not fit in with the context, and it is better to take the rendering of the LXX. and the Targum, I hate robbery with violence, as referring to the spoliation which Israel had suffered at the hands of the Chaldæans. I will direct their work in truth.—Better—the word for “work” standing, as in Leviticus 19:13, Ezekiel 29:20, for its reward—I will appoint their recompense in faithfulness.
Read Charles John Ellicott on Isaiah 61 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. I hate robbery for burnt-offering - "Who hate rapine and iniquity"] The Syriac, and Chaldee prefix the conjunction ו vau, instead of the preposition ב beth, to עולה olah, which they render iniquity or oppression; and so the Septuagint, αδικιας. The difference lies in the punctuation; בעולה beolah, in a burnt-offering בעולה beavelah, in iniquity. The letters are the same in both words. Five of De Rossi's MSS. confirm this reading.
Read AdamClarke on Isaiah 61 →CambridgeThe Cambridge Bible for Schools and Colleges8. Jehovah’s righteousness demands this reversal of the present relations of Israel and the heathen. I hate robbery &c.] Render with R.V. I hate robbery with iniquity, and I will give them their recompense in truth (i.e. faithfully). Instead of ωׂ ?μָ ?δ (= burnt-offering) we must point ςε̇μָ ?δ (= iniquity). The translation of the A.V. would shut us up to a wrong interpretation of the prophet’s thought. The robbery to which he refers is not that practised by Israelites on God (Malachi 3:8-9), but the iniquitous treatment of Israel by its foes. an everlasting covenant] Cf. ch. Isaiah 55:3.
Read Cambridge on Isaiah 61 →Albert Barnes1798–1870Barnes' Notes on the BibleFor I the Lord love judgment - That is, ‘I shall delight in rendering to my people what is right. It is right that they should enjoy my protection, and be favored with the tokens of my kindness.
Read Albert Barnes on Isaiah 61 →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
For I, the LORD, love justice; I hate robbery and iniquity; in My faithfulness I will give them their recompense and make an everlasting covenant with them.
“For I, Yahweh, love justice. I hate robbery and iniquity. I will give them their reward in truth and I will make an everlasting covenant with them.
For I, the LORD, love justice; I hate robbery and iniquity; in My faithfulness I will give them their recompense and make an everlasting covenant with them.
For I, the Lord, love justice and hate robbery and sin. I will repay them because of my faithfulness; I will make a permanent covenant with them.
Tyndale line
For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
For I, Jehovah, love justice, I hate robbery with iniquity; and I will give them their recompense in truth, and I will make an everlasting covenant with them.
For I the LORD love judgment, I hate robbery with iniquity; and I will give them their recompence in truth, and I will make an everlasting covenant with them.
For I the LORD love judgment, I hate robbery for burnt-offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
For I the Lord loue iudgement and hate robberie for burnt offering, and I wil direct their worke in trueth, and will make an euerlasting couenant with them.
Strictly literal
For I, Jehovah, love judgment, I hate robbery with wrong; and I will give their recompence in truth, and I will make an everlasting covenant with them.
For I [am] Jehovah, loving judgment, Hating plunder for a burnt-offering, And I have given their wage in truth, And a covenant age-during I make for them.
“For I [am] YHWH, loving judgment, || Hating plunder for a burnt-offering, || And I have given their wage in truth, || And I make a perpetual covenant for them.
For I the Lord love justice, I hate robbery with burnt-offering: therefore will I give them the recompense of their work in truth, and an everlasting covenant will I make with them.
For I, Yahweh, love justice, and I hate robbery and violent injustice. I will faithfully repay them, and I will make an everlasting covenant with them.
From the Latin
For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.
Simplified
I, the Lord, love what is right. I hate robbery and injustice. I will faithfully reward my people and make an everlasting agreement with them.
For I, the Lord, take pleasure in upright judging; I will not put up with the violent taking away of right; and I will certainly give them their reward, and I will make an eternal agreement with them.
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 agree closely in wording, with only minor variations. Both affirm God's love for justice and His commitment to an everlasting covenant, highlighting the consistency of this message across different textual traditions.
כִּ֣י אֲנִ֤י יְהוָה֙ אֹהֵ֣ב מִשְׁפָּ֔ט שֹׂנֵ֥א גָזֵ֖ל בְּעוֹלָ֑ה וְנָתַתִּ֤י פְעֻלָּתָם֙ בֶּאֱמֶ֔ת וּבְרִ֥ית עוֹלָ֖ם אֶכְר֥וֹת לָהֶֽם׃
13 of the 15 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.
כיא אני יהוה אוהב משפט ושונה גזול בעולה ונתתי פעולת׳כם באמת וברית עולם אכרות ל׳כמה
15 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 61:8
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.
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…
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
גָּזֵל (gazel) refers to robbery or plunder, specifically something taken away by violence. It is derived from the root meaning related to violence, as noted in the entries. The term captures the act of theft and its violent nature.
גָּזֵל n.[m.] robbery
base
H1498 גָּזֵל robbery
1498 gazel gaw-zale'
from 1497; robbery, or (concretely) plunder:--robbery, thing
taken away by violence.
see HEBREW for 01497
גָּזֵל (ga.zel) — robbery.
robbery, something plundered
Also means: ge.zel (גֵּזֶל "violence" H1499)
N-ms — Noun common · masculine singular absoluteHNcmsa
Robbery
Practised by the Ishmaelites (Gen. 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord’s time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, “counted it not robbery to be equal,” etc. (
Robbery has ever been one of the principal employments of the nomad tribes of the East. From the time of Ishmael to the present day the Bedouin has been a "wild man," and a robber by trade. (Genesis 16:12) The Mosaic law on the subject of theft is contained in (Exodus 2:2) There seems no reason to suppose that the law underwent any alteration in Solomon’s time. Man-stealing was punishable with death. (Exodus 21:16; 24:7) Invasion of right in land was strictly forbidden. (27:17; Isaiah 5:8; Micah 2:2)
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
פְּעֻלָּה (pe'ullah) refers to work or recompense, often associated with wages or labor. It is derived from the root word פָּעַל (pa'al), which relates to actions or deeds. The term appears in a poetic or late context, emphasizing its abstract meanings of reward and effort.
[פְּעֻלָּה] n.f. work, recompense (poet. and late)
base
H6468 פְּעֻלָּה work, recompense (poet. and late)
6468 p`ullah peh-ool-law'
feminine passive participle of 6466; (abstractly)
work:--labour, reward, wages, work.
see HEBREW for 06466
פְּעֻלָּה (pe.ul.lah) — wages.
1) work, recompense, reward
1a) work
1b) wages
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
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
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp