Jeremiah 11:20 — Word Study
WLCוַֽיהוָ֤ה צְבָאוֹת֙ שֹׁפֵ֣ט צֶ֔דֶק בֹּחֵ֥ן כְּלָי֖וֹת וָלֵ֑ב אֶרְאֶ֤ה נִקְמָֽתְךָ֙ מֵהֶ֔ם כִּ֥י אֵלֶ֖יךָ גִּלִּ֥יתִי אֶת־ רִיבִֽי׃ ס
BSAO LORDYᵉhôvâh [Yehovah, The covenant Name of God] of Hoststsâbâʼ [army, a large group of people or things] who judgesshâphaṭ [to shaphat, to govern or vindicate] righteouslytsedeq [with righteousness, according to God's character] who examinesbâchan [to test, to prove] the heartkilyâh [feelings, will, and intellect] and mindlêb [thoughts and intentions] let me seerâʼâh▸ [to look after, to care for] Your vengeancenᵉqâmâh [avengement, punishment of the wicked] forkîy [because, showing cause] to Youʼêl I have committedgâlâh■ [revealed, uncovered] my causerîyb [strife, dispute or quarrel]
| Greek | English | Parsing |
|---|---|---|
| וַֽיהוָ֤ה | and O Yahweh | Conjunction, noun proper |
| צְבָאוֹת֙ | of hosts | Noun common, feminine plural absolute |
| שֹׁפֵ֣ט | [who] judges | Verb, Qal, participle (active) masculine singular common |
| צֶ֔דֶק | righteousness | Noun common, masculine singular absolute |
| בֹּחֵ֥ן | [who] tests | Verb, Qal, participle (active) masculine singular |
| כְּלָי֖וֹת | kidneys | Noun common, feminine plural absolute |
| וָלֵ֑ב | and heart | Conjunction, noun common masculine singular absolute |
| אֶרְאֶ֤ה | let me see | Verb, Qal, imperfect first person common singular |
| נִקְמָֽתְךָ֙ | vengeance your | Noun common feminine singular construct, suffix |
| מֵהֶ֔ם | from them | Preposition, suffix |
| כִּ֥י | for | Particle |
| אֵלֶ֖יךָ | to you | Preposition, suffix |
| גִּלִּ֥יתִי | I have made known | Verb, Piel, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| רִיבִֽי׃ ס | case my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD of Hosts, who judges righteously, who examines the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause. |
| KJV | But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause. |
| ASV | But, O Jehovah of hosts, who judgest righteously, who triest the heart and the mind, I shall see thy vengeance on them; for unto thee have I revealed my cause. |
| YLT | And O Jehovah of Hosts, judging righteousness, Trying reins and heart, I do see Thy vengeance against them, For unto Thee I have revealed my cause.' |
| WEB | But, Yahweh of Armies, who judges righteously, who tests the heart and the mind, I will see your vengeance on them; for to you I have revealed my cause. |
| BBE | But, O Lord of armies, judging in righteousness, testing the thoughts and the heart, let me see your punishment come on them: for I have put my cause before you. |
Translations agree in their rendering of the key concepts, emphasizing God's role as a righteous judge and the plea for vengeance.
The main clause introduces God and His attributes, followed by participial and infinitive phrases that express Jeremiah's plea and rationale.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 — Jeremiah 11:20
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 — Jeremiah's Plea for Justicegenerated
Jeremiah 11:20 captures the prophet's urgent appeal to God, acknowledging His righteous judgment and intimate knowledge of the human heart. Jeremiah feels the weight of injustice and seeks divine intervention against those who plot against him, reflecting a broader theme of seeking justice in the face of persecution. This plea is set against the backdrop of the impending judgment on the people of Anathoth, as noted in the verses surrounding this one.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 12:1 | Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? |
| 2 | Genesis 18:25 | Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?” |
| 3 | Psalm 98:9 | before the LORD, for He comes to judge the earth. He will judge the world with righteousness and the peoples with equity. |
| 4 | Acts 17:31 | For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.” |
| 5 | Jeremiah 17:10 | I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — שֹׁפֵ֣ט, sho.Fetgenerated
The verb שֹׁפֵ֣ט (sho.Fet) means to judge or govern. It indicates the action of making decisions regarding justice, often in a legal or moral context. In this verse, it emphasizes God's role as a righteous judge who discerns right from wrong.
As a participle, it signifies an ongoing action, highlighting that God's judgment is not just a one-time event but a continuous aspect of His character. This reflects the assurance that God is actively involved in administering justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses judges righteously to convey God's character as just and fair.
Sentence Structuregenerated
The structure of the verse is governed by the main verb שֹׁפֵ֣ט, who judges, which leads into two participial phrases describing God's actions: בֹּחֵ֥ן who tests and אֶרְאֶ֤ה let me see. This arrangement underscores the relationship between God's judgment and Jeremiah's request for justice.
The Hebrew word order places emphasis on God's attributes and actions first, establishing His authority before Jeremiah's plea, which follows.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁפֵ֣ט as κρίνων (krinō), meaning 'to judge'. This choice aligns with the Hebrew meaning but may carry a slightly different nuance in the Greek context, emphasizing the act of judgment.
The translation of נִקְמָֽתְךָ֙ as σοῦ (sou) indicates a personal appeal for vengeance, reinforcing the intimate nature of Jeremiah's plea.
In plain words — the whole versegenerated
Jeremiah 11:20 shows the prophet calling on the LORD of Hosts to judge righteously and to reveal His vengeance against those who plot against him. Jeremiah expresses his trust in God to handle his case, highlighting the importance of divine justice.
Frequently Asked Questionsgenerated
It means that God's judgments are based on His perfect character and moral standards, ensuring fairness and justice.
Jeremiah seeks vindication against those who wrong him, trusting that God will act justly on his behalf.
In this context, the heart and mind symbolize the inner thoughts, feelings, and intentions of a person, which God examines.
This verse reflects the ongoing biblical theme of seeking justice and the assurance that God is aware of human injustices and will act accordingly.
Reflection Questionsgenerated
- In what areas of my life do I seek God's justice, and how can I trust Him to handle those situations?
- How can I ensure that my heart and mind align with God's standards of righteousness?
- What does it mean for me to commit my cause to God in times of trouble?
- How can I better understand and reflect God's character of justice in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's justice and the nature of divine knowledge, as seen in their writings.
There was a reason that God allowed the prophet to be tested by troubles. Since Jeremiah had often tried to offer intercession for the transgressors—in his desire to convince Jeremiah that God was not compassionate but the harsh treasury…Early Church Fathers on Jeremiah 11 →
Hence they rightly believed and confessed that as God he knew all things and that as the Son of God He had come from God. It is a clear indication of divinity to know the secret things of another’s thoughts,Early Church Fathers on Jeremiah 11 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 11:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut, O Lord of hosts, that judgest righteously,.... This is the prophet's appeal to God, as the Judge of the whole earth, who will do right; he found there was no justice to be done him among men; he
Read John Gill on Jeremiah 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
Read Robert Jamieson on Jeremiah 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet appealeth to God, and appealeth to him as one that knew both the innocency of his heart toward them, and the malice of their hearts toward him, and used to deal out justice impartially, and committeth his cause unto God, and desires that God would avenge him, and that he might see the vengeance; which words some learned interpreters think spoken not without some passion and mixture of human frailty. Others, not as a prayer so much as a prophecy. Others, not out of a desire of private revenge, but out of a pure zeal for the glory of God, whose prophet he was, and servant, in the delivery of those prophecies that were so ungrateful to them.
Read Matthew Poole on Jeremiah 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 11:20 But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.Ver. 20. But, O Lord of hosts.] Thou who art potentissimus et liberrimus, a most powerful and free agent. That triest the reins and the heart.] And so knowest with what mind I make this complaint and request. Let me see thy vengeance upon them.] A prophetic imprecation guided by God’ s Spirit, and not lightly to be imitated. So the Church prayed against Julian the apostate, whom they knew to be a desperate enemy, and to have committed that sin unto death. So perhaps had these men of Anathoth.
Read John Trapp on Jeremiah 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Let me see thy vengeance on them.—The prayer, like that of the so-called vindictive Psalms (69, 109), belongs to the earlier stage of the religious life when righteous indignation against evil is not yet tempered by the higher law of forgiveness. As such it is not to be imitated by Christians, but neither is it to be hastily condemned. The appeal to a higher judge, the desire to leave vengeance in His hands, is in itself a victory over the impulse to take vengeance into our own hands. Through it, in most cases, the sufferer from wrong must pass before he can attain to the higher and more Christ-like temper which utters itself in the prayer, “Father, forgive them, for they know not what…
Read Charles John Ellicott on Jeremiah 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Let me see thy vengeance on them] Rather, I shall see (אראה ereh) thy punishment indicted on them.
Read AdamClarke on Jeremiah 11 →
CambridgeThe Cambridge Bible for Schools and Colleges20. that triest the reins and the heart] The reins (kidneys) were held to be the seat of the feelings, the heart that of the understanding. Cp. Jeremiah 5:21. Du. points out that here first in the Bible it is clearly set forth that Jehovah is cognisant of men’s thoughts. Cp. chs. Jeremiah 17:10 and Jeremiah 20:12. unto thee have I revealed] upon thee have I rolled is the rendering proposed by some. That of the E.VV. however keeps closer to the original.
Read Cambridge on Jeremiah 11 →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
O LORD of Hosts, who judges righteously, who examines the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause.
But, Yahweh of Armies, who judges righteously, who tests the heart and the mind, I will see your vengeance on them; for to you I have revealed my cause.
O LORD of Hosts, who judges righteously, who examines the heart and mind, let me see Your vengeance upon them, for to You I have committed my cause.
So I said to the Lord, “O Lord who rules over all, you are a just judge! You examine people’s hearts and minds. I want to see you pay them back for what they have done because I trust you to vindicate my cause.”
Tyndale line
But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
But, O Jehovah of hosts, who judgest righteously, who triest the heart and the mind, I shall see thy vengeance on them; for unto thee have I revealed my cause.
But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for to thee have I revealed my cause.
But O Lord of hostes, that iudgest righteously, and triest the reines and the heart, let me see thy vengeance on them: for vnto thee haue I opened my cause.
Strictly literal
But thou, Jehovah of hosts, who judgest righteously, who triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
And O Jehovah of Hosts, judging righteousness, Trying reins and heart, I do see Thy vengeance against them, For unto Thee I have revealed my cause.'
And O YHWH of Hosts, judging righteousness, || Trying reins and heart, || I see Your vengeance against them, || For I have revealed my cause to You.
But, O Lord of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them; for unto thee have I entrusted my cause.
Yet Yahweh of hosts is the righteous judge who examines the heart and the mind. I will witness your vengeance against them, for I have presented my case to you.
From the Latin
But thou, O Lord of Sabaoth, who judgest justly, and triest the reins and hearts, let me see thy revenge on them: for to thee I have revealed my cause.
Simplified
I appeal to you, Lord Almighty, you who judge rightly and examine people's thoughts and feelings, let me see how you punish them, because I've left my case in your hands.
But, O Lord of armies, judging in righteousness, testing the thoughts and the heart, let me see your punishment come on them: for I have put my cause before you.
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 Septuagint largely agree in their wording, with the Septuagint maintaining a close correspondence to the Hebrew text. The Dead Sea Scrolls also reflect similar themes, although some words are partially restored, indicating the text's preservation through time.
וַֽיהוָ֤ה צְבָאוֹת֙ שֹׁפֵ֣ט צֶ֔דֶק בֹּחֵ֥ן כְּלָי֖וֹת וָלֵ֑ב אֶרְאֶ֤ה נִקְמָֽתְךָ֙ מֵהֶ֔ם כִּ֥י אֵלֶ֖יךָ גִּלִּ֥יתִי אֶת־ רִיבִֽי׃ ס
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.
[ויהוה] [צבאות] [שפט] [צדק] [בחן] כליות ולב אראה [נקמת׳ך] [מ׳הם] [כי] [אלי׳ך] [גליתי] [את] [ריב׳י]
2 words on the leather — 1 partly restored, 12 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 11:20
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.
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)
Conj | N-proper — Conjunction · noun properHC/Npt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
כִּלְיָה (kilyah) refers to kidneys in the plural form, primarily as a physical organ. It can also denote the seat of emotion and affection figuratively, and is used in the context of sacrificial animals. The term is derived from a related word for 'kidney' and is noted for its figurative use in describing the mind or interior self.
[כִּלְיָה] n.f. only pl. kidneys
base
H3629 [כִּלְיָה] only pl. kidneys
3629 kilyah kil-yaw'
feminine of 3627 (only in the plural); a kidney (as an
essential organ); figuratively, the mind (as the interior
self):--kidneys, reins.
see HEBREW for 03627
כִּלְיָה (kil.yah) — kidney.
1) kidneys
1a) of physical organ (lit.)
1b) of seat of emotion and affection (fig.)
1c) of sacrificial animals
2) (TWOT) reins
N-fp — Noun common · feminine plural absoluteHNcfpa
kid'-niz (always in the plural: kelayoth; nephroi; Latin renes, whence the English "reins"): "Reins" and "kidneys" are synonyms, but the King James Version undertook a distinction by using the former word in the figurative, the latter in the literal passages. the English Revised Version has followed the King James Version exactly, but the American Standard Revised Version has retained "reins" only in Job 16:13; La 3:13; Re 2:23, elsewhere substituting "heart," except in Ps 139:13, where "inward parts" is used. the King James Version and the English Revised Version also have "reins" for chalatsayim, in Isa 11:5 (the…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
נְקָמָה (nqamah) refers to vengeance or avengement, stemming from the related word נָקָם (naqam). It encompasses the act of seeking revenge, whether by God, Israel, or their enemies. The term appears in contexts involving divine or national retribution.
נְקָמָה n.f. vengeance
base
H5360 נְקָמָה
5360 nqamah nek-aw-maw'
feminine of 5359; avengement, whether the act of the
passion:--+ avenge, revenge(-ing), vengeance.
see HEBREW for 05359
נְקָמָה (ne.qa.mah) — vengeance.
1) vengeance
1a) vengeance (by God, by Israel, by enemies of Israel)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
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…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp2ms
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
