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Jeremiah 11:20 — Word Study

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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]

Word
Listen & take awayJeremiah 11
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 20 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ri.Vi) — no per-word recordings of the Hebrew exist to link to.
Take it away
Jeremiah 11:20quick helps
In a sentenceJeremiah calls upon the LORD of Hosts, who judges righteously and examines the heart and mind, to reveal His vengeance.
Who is speakingJeremiah, expressing his plea to God.
Where we areIn a moment of distress, Jeremiah seeks divine justice against his enemies.
The hard wordנִקְמָֽתְךָ֙
Take awayJeremiah entrusts his case to God, seeking justice.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbשָׁפַט The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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

19For I was like a gentle lamb led to slaughter; I did not know that they had plotted against me: “Let us destroy the tree with its fruit; let us cut him off from the land of the living, that his name may be remembered no more.”
20O 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.
21Therefore this is what the LORD says concerning the people of Anathoth who are seeking your life and saying, “You must not prophesy in the name of the LORD, or you will die by our hand.”
22So this is what the LORD of Hosts says: “I will punish them. Their young men will die by the sword, their sons and daughters by famine.

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

ReferenceText (BSB)
1Jeremiah 12:1Righteous 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?
2Genesis 18:25Far 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?”
3Psalm 98:9before the LORD, for He comes to judge the earth. He will judge the world with righteousness and the peoples with equity.
4Acts 17:31For 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.”
5Jeremiah 17:10I, the LORD, search the heart; I examine the mind to reward a man according to his way, by what his deeds deserve.

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

What does it mean that God judges righteously?

It means that God's judgments are based on His perfect character and moral standards, ensuring fairness and justice.

Why does Jeremiah ask to see God's vengeance?

Jeremiah seeks vindication against those who wrong him, trusting that God will act justly on his behalf.

What does the heart and mind refer to in this context?

In this context, the heart and mind symbolize the inner thoughts, feelings, and intentions of a person, which God examines.

How does this verse relate to themes of justice in the Bible?

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

  1. In what areas of my life do I seek God's justice, and how can I trust Him to handle those situations?
  2. How can I ensure that my heart and mind align with God's standards of righteousness?
  3. What does it mean for me to commit my cause to God in times of trouble?
  4. 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.

Theodoret of CyrusON Jeremiah 3:11.20 c. 393–460
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 →
BedeHomilies on the Gospels 2:12 c. 673–735
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 Bible

But, 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 Commentary

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.

Read Robert Jamieson on Jeremiah 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The 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 Testaments

Jeremiah 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 Bible

Verse 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 Colleges

20. 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

BSBBerean Standard Bible2020

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.

WEBWorld English Bible2000

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.

MSBMajority Standard Bible2022

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.

NETBNew English Translation2006

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

KJVKing James Version1611

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.

ASVAmerican Standard Version1901

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.

RVARevised Version, American1894

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.

NWBWebster's Bible1833

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.

GNVGeneva Bible1599

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

DBYDarby Translation1890

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.

YLTYoung's Literal Translation1862

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.'

LSVLiteral Standard Version2020

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.

ILTInterlinear Literal Translation2000

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.

ULBUnlocked Literal Bible2017

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

DRADouay-Rheims (Challoner)1899

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

FBVFree Bible Version2020

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.

BBEBible in Basic English1949

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.

וַֽandclauseclausenoun phrasenoun phrasenoun phraseיהוָ֤הO.Yahwehצְבָאוֹת֙of.hostsnoun phraseclauseverbשֹׁפֵ֣ט[who].judgesobjectצֶ֔דֶק(of).righteousnessnoun phraseclauseverbבֹּחֵ֥ן[who].testsnoun phrase · objectכְּלָי֖וֹתkidneysוָandלֵ֑בheartclauseverbאֶרְאֶ֤הlet.me.seenoun phrase · objectנִקְמָֽתְvengeanceךָ֙yourprepositional phrase · prepositionalמֵfromהֶ֔םthemכִּ֥י(dm)clauseprepositional phrase · prepositionalאֵלֶ֖יtoךָyouverbגִּלִּ֥יתִיI.have.made.knownnoun phrase · objectאֶת(et)noun phraseרִיבִֽcaseיmy

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.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַֽיהוָ֤ה צְבָאוֹת֙ שֹׁפֵ֣ט צֶ֔דֶק בֹּחֵ֥ן כְּלָי֖וֹת וָלֵ֑ב אֶרְאֶ֤ה נִקְמָֽתְךָ֙ מֵהֶ֔ם כִּ֥י אֵלֶ֖יךָ גִּלִּ֥יתִי אֶת־ רִיבִֽי׃ ס

Septuagintthe Greek the translators chose, word by word
וַֽיהוָ֤הκύριεשֹׁפֵ֣טκρίνωνצֶ֔דֶקδίκαιαבֹּחֵ֥ןδοκιμάζωνכְּלָי֖וֹתνεφροὺςוָלֵ֑בκαρδίαςאֶרְאֶ֤הἴδοιμιנִקְמָֽתְךָ֙σοῦמֵהֶ֔םαὐτῶνכִּ֥יὅτιאֵלֶ֖יךָσὲגִּלִּ֥יתִיἀπεκάλυψαרִיבִֽי׃ סμου

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.

Dead Sea Scrolls — 4Q70a copy a thousand years older than the Leningrad Codex

[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.

Jeremiah 11:20יהוהand O Yahweand O Yahwehיהוהצָבָאof hostsof hostsצָבָאשָׁפַט[who] judge[who] judgesשָׁפַטצֶ֫דֶקrighteousnerighteousnessצֶ֫דֶקבָּחַן[who] tests[who] testsבָּחַןכִּלְיָהkidneyskidneysכִּלְיָהלֵבand heartand heartלֵברָאָהlet me seelet me seeרָאָהנְקָמָהvengeance yvengeance yourנְקָמָההֶםfrom themfrom themהֶםכִּיforforכִּיאֶלto youto youאֶלגָּלָהI have madeI have made knoגָּלָהאֵתthe object the object markאֵתרִיבcase mycase myרִיברִיבto contendto contendרִיבהָיָהto beto beהָיָהצָבָאto serveto serveצָבָאצָדֵקto justifyto justifyצָדֵקאוֹתsign: mirasign: miraculouאוֹתכְּלִיarticle/utarticle/utensilכְּלִילֵבָבheartheartלֵבָבנָקָםvengeancevengeanceנָקָםנְאֻםutteranceutteranceנְאֻםצָבָאarmyarmyצָבָאכֹּהthusthusכֹּהשֹׁטֵרofficialofficialשֹׁטֵרצֶ֫דֶקRighteousnRighteousnessצֶ֫דֶקמֵישָׁרuprightnesuprightnessמֵישָׁראֵיפָהephahephahאֵיפָהצָרַףto refineto refineצָרַףכִּלְיָהkidneykidneyכִּלְיָהכָּבֵדliverliverכָּבֵד
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

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.

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
וַֽיהוָ֤הva.Yah.weh and O Yahweh H3068 Conjunction · noun proper
6,528× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Amplified meaning
Yehovah, The covenant Name of God
Tyndale gloss
The Lord
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | N-proper — Conjunction · noun proper
HC/Npt
The company it keepswords that stand beside it more often than chance
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
צְבָאוֹת֙tze.va.'Ot of hosts H6635 Noun common · feminine plural absolute
485× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a large group of people or things, often referring to an army or a campaign, and is also used to describe the Lord's hosts. It appears in the Bible as a name for God, emphasizing His power and authority. In the KJV, it's translated as 'host' or 'army'.
Amplified meaning
army, a large group of people or things
Tyndale gloss
army
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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)

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-cp — Noun common · feminine plural absolute
HNcfpa
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
שֹׁפֵ֣טsho.Fet [who] judges H8199 Verb · Qal · participle (active) masculine singular common
202× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To shaphat means to judge or govern, and can also mean to vindicate or punish. In the Bible, this term is often used to describe God's role as a judge, as well as human judges and rulers.
Amplified meaning
to shaphat, to govern or vindicate
Tyndale gloss
to judge
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular common
HVqrmsc
Bible dictionarieson the English sense
Smith's Bible Dictionary

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…

American Tract Society Bible Dictionary

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…

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
צֶ֔דֶקTze.dek righteousness H6664 Noun common · masculine singular absolute
119× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Represents the idea of righteousness or justice, often referring to God's character or the standard for human behavior. It is closely tied to the concept of morality and what is right. The word is used to describe the ideal for human conduct and society.
Amplified meaning
with righteousness, according to God's character
Tyndale gloss
Righteousness
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

Easton's Bible Dictionary

Righteousness

See JUSTIFICATION.

American Tract Society Bible Dictionary

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,

→ By faith Ge 15:6; Ro 4:3,5,9,11,13,20,22,24

→ Garment of Job 29:14; Mt 22:11-14

→ Counted (regarded) for the sake of obedience De 6:25; Job 33:26

→ FRUITS OF De 6:25; Jos 22:31; Ps 1:3; 15:1-5; 24:3-5; 101:3,4; 106:3; 112:4-8; Pr 2:5-20; 10:2,16; 11:5,6,18,19,30; 12:28; 13:6; 14:34; 21:3; 29:7; Isa…

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
בֹּחֵ֥ןbo.Chen [who] tests H974 Verb · Qal · participle (active) masculine singular
29× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To test or examine something, like gold or a person's heart, is what this word means. It appears in stories like Job's trials, where his faith is tested by God, and in Proverbs 17:3, which talks about refining silver.
Amplified meaning
to test, to prove
Tyndale gloss
to test
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

[בָּחַן] vb. examine, try

Qal

examine, scrutinize, try

prove, test, try

Niph. to be tried, proved

Pu. the trial has been made

base

Brown-Driver-Briggs glosses

H974 [בָּחַן] examine, try

Strong's Hebrew Dictionary

974 bachan baw-khan'

a primitive root; to test (especially metals); generally and

figuratively, to investigate:--examine, prove, tempt, try

(trial).

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
כְּלָי֖וֹתke.la.Yot kidneys H3629 Noun common · feminine plural absolute
31× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word refers to the kidneys, which were considered essential organs, and also symbolized the mind and emotions. It appears in passages like Psalm 7:9 and Revelation 2:23. The kidneys were thought to be the seat of feelings and affections.
Amplified meaning
feelings, will, and intellect
Tyndale gloss
kidney
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[כִּלְיָה] n.f. only pl. kidneys

base

Brown-Driver-Briggs glosses

H3629 [כִּלְיָה] only pl. kidneys

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-fp — Noun common · feminine plural absolute
HNcfpa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
וָלֵ֑בva.Lev and heart H3820 Conjunction · noun common masculine singular absolute
595× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Leb refers to the heart, but also represents feelings, will, and intellect in the Bible. It is used figuratively to describe the center of something, and is often translated as heart or mind. Leb is a complex concept that encompasses emotions and thoughts.
Amplified meaning
thoughts and intentions
Tyndale gloss
heart
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms — Conjunction · noun common masculine singular absolute
HC/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

Easton's Bible Dictionary

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;

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
אֶרְאֶ֤ה'er.'Eh let me see H7200 Verb · Qal · imperfect first person common singular
1,300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Amplified meaning
to look after, to care for
Tyndale gloss
Provider
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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;

(2) horao, "to take heed": "See thou say nothing" (Mr 1:44);

(3) eidon, "to know," "to note with the mind": "Jesus saw that he answered discreetly" (Mr 12:34);

and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
נִקְמָֽתְךָ֙nik.ma.te.Cha vengeance your H5360 Noun common feminine singular construct · suffix
27× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This noun means avengement or vengeance, often used to describe God's punishment of the wicked, as seen in Psalm 99:8 where God avenges His people.
Amplified meaning
avengement, punishment of the wicked
Tyndale gloss
vengeance
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

נְקָמָה n.f. vengeance

base

Brown-Driver-Briggs glosses

H5360 נְקָמָה

Strong's Hebrew Dictionary

5360 nqamah nek-aw-maw'

feminine of 5359; avengement, whether the act of the

passion:--+ avenge, revenge(-ing), vengeance.

see HEBREW for 05359

Translators Brief Hebrew Lexicon

נְקָמָה (ne.qa.mah) — vengeance.

1) vengeance

1a) vengeance (by God, by Israel, by enemies of Israel)

Morphologythe parsing behind the code
Berean parsing
N-fs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp2ms
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
מֵהֶ֔םme.Hem from them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
כִּ֥יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Amplified meaning
because, showing cause
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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 company it keepswords that stand beside it more often than chance
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
אֵלֶ֖יךָ'e.Lei.kha to you H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HRd/Sp2ms
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
גִּלִּ֥יתִיgi.Li.ti I have made known H1540 Verb · Piel · perfect first person common singular
186× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to reveal or uncover something, often in a way that's embarrassing or shameful. It can also mean to exile someone, forcing them to leave their home. In some cases, it's used to describe God revealing himself to people.
Amplified meaning
revealed, uncovered
Tyndale gloss
to reveal: reveal
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singular
HVpp1cs
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and O Yahweh of hosts [who] judges righteousness [who] tests kidneys and heart let me see vengeance your from them for to you I have made known the object marker case my
רִיבִֽי׃ סri.Vi case my H7379 Noun common masculine singular construct · suffix
61× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to a dispute or quarrel between people, which can be a physical fight or a verbal argument. It is often used to describe a lawsuit or controversy, and appears in books like Deuteronomy and Job.
Amplified meaning
strife, dispute or quarrel
Tyndale gloss
strife
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

רִיב 62 n.m. strife, dispute

base

Brown-Driver-Briggs glosses

H7379 רִיב strife, dispute

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

רִיב (riv) — strife.

1) strife, controversy, dispute

1a) strife, quarrel

1b) dispute, controversy, case at law

Morphologythe parsing behind the code
Berean parsing
N-cs | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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