Job 32:9 — Word Study
WLCלֹֽא־ רַבִּ֥ים יֶחְכָּ֑מוּ וּ֝זְקֵנִ֗ים יָבִ֥ינוּ מִשְׁפָּֽט׃
BSAIt is not onlylôʼ [certainly not, by no means] ◂the oldrab [elderly, aged ones] who are wisechâkam▸ [have good judgment, act intelligently] ◂or the elderlyzâqên [aged, senior ones] who understandbîyn▸ [discern, know with their mind] justicemishpâṭ [righteous judgment]
| Greek | English | Parsing |
|---|---|---|
| לֹֽא־ | not | Particle |
| רַבִּ֥ים | many [people] | Adj |
| יֶחְכָּ֑מוּ | they are wise | Verb, Qal, imperfect third person masculine plural |
| וּ֝זְקֵנִ֗ים | and old [people] | Conjunction |
| יָבִ֥ינוּ | they understand | Verb, Qal, imperfect third person masculine plural |
| מִשְׁפָּֽט׃ | justice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is not only the old who are wise, or the elderly who understand justice. |
| KJV | Great men are not always wise: neither do the aged understand judgment. |
| ASV | It is not the great that are wise, Nor the aged that understand justice. |
| YLT | The multitude are not wise, Nor do the aged understand judgment. |
| WEB | It is not the great who are wise, nor the aged who understand justice. |
| BBE | It is not the old who are wise, and those who are full of years have not the knowledge of what is right. |
All translations agree on the essential meaning of the verse, emphasizing that wisdom is not limited to the elderly.
The sentence is structured with two main clauses connected by a conjunction, highlighting the contrast between the groups discussed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרַב
verbחָכַם
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 — Job 32:9
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 — Elihu's Speech on Wisdomgenerated
Job 32:9 expresses the idea that wisdom is not confined to the elderly, suggesting that understanding can arise from anyone, regardless of age. Elihu is emphasizing that a person's insight is not solely determined by their years but can also come from the spirit within them, as noted in the preceding verse Job 32:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 5:5 | I will go to the powerful and speak to them. Surely they know the way of the LORD, the justice of their God.” But they too, with one accord, had broken the yoke and torn off the chains. |
| 2 | Matthew 11:25 | At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. |
| 3 | John 7:48 | “Have any of the rulers or Pharisees believed in Him? |
| 4 | 1 Corinthians 1:26–27 | Brothers, consider the time of your calling: Not many of you were wise by human standards; not many were powerful; not many were of noble birth. |
| 5 | 1 Corinthians 2:7–8 | No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יֶחְכָּ֑מוּ, yech.Ka.mugenerated
The verb חָכַם (chakam) means to be wise, indicating the possession of good judgment and the ability to act intelligently. This form is in the imperfect tense, third person masculine plural, suggesting an ongoing state of wisdom among many.
In this context, the word emphasizes that wisdom is not exclusive to the elderly but can be found in many people, challenging the common belief that age equates to wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns with the KJV and ASV in conveying that wisdom is not limited to the old or elderly.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verbs יֶחְכָּ֑מוּ and יָבִ֥ינוּ governing the subjects רַבִּ֥ים and זְקֵנִ֗ים respectively. This structure highlights the contrast between the two groups being discussed.
The Hebrew word order emphasizes the subjects first, drawing attention to the idea that many can possess wisdom, not just the elderly.
Septuagint Backgroundgenerated
The Septuagint translates יֶחְכָּ֑מוּ as σοφοί, indicating a broader understanding of wisdom that transcends age. This choice suggests a more inclusive view of who can be wise.
The Greek term emphasizes the quality of being wise, aligning with the Hebrew meaning but also expanding it to a wider audience.
In plain words — the whole versegenerated
Job 32:9 tells us that wisdom is not just for old people or the elderly. Elihu is making the point that understanding can come from anyone, and that many people can be wise, regardless of their age.
Frequently Asked Questionsgenerated
It means that wisdom is not exclusive to the elderly; many people, regardless of age, can possess wisdom.
Elihu is one of Job's friends who speaks to challenge the views of the older friends and to present a different perspective on wisdom.
This verse highlights the theme of understanding and the nature of wisdom, suggesting that insight comes from the spirit within rather than solely from age.
Recognizing wisdom in younger people encourages a broader understanding of insight and knowledge, promoting the idea that experience is not the only path to understanding.
Reflection Questionsgenerated
- How can I recognize wisdom in people of different ages around me?
- What experiences have shown me that understanding can come from unexpected sources?
- In what ways can I seek wisdom and understanding in my own life?
- How can I share my insights with others, regardless of their age?
The early church on this verse — how the Fathers read it
Gregory the Dialogist cites this verse in his work, arguing that wisdom is not confined to the old but can be found in all.
Old men are not wise, neither do the aged understand judgment. Therefore I will say, Hearken to me, I will shew you my wisdom.Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGreat men are not [always] wise,.... Men of grandeur and dignity, as Job's friends might be, the rich, the honourable, and noble; the apostle is thought to refer to this, at least to express the
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGreat men are not always wise: neither do the aged understand judgment. Great - rather, old (Job 32:6). so the Hebrew in Genesis 25:13, "Greater, less," for the older, the younger. Judgment - what is right.
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGreat men, i.e. men of eminency for age or learning, or dignity and power, such as Job’ s three friends seem to have been. Judgment; what is just and right; or the judgment of God, and the methods and reasons of his administrations.
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:9 Great men are not [always] wise: neither do the aged understand judgment.Ver. 9. Great men are not always wise] Rabbis are not the grandees of the earth; they who seem to be somewhat, Galatians 2:6, and take it ill if they be not so accounted, these are not always wise, or these are none of the wisest. Non sunt sapientes magistri, so Brentius reads it. Our masters ( ut sunt magistri nostri Parisienses) have not engrossed all the wisdom. And why? Spiritus non est alligatus Rabbinorum authoritati, et magistrorum nostrorum capitiis, &c.: the spirit of knowledge, and of the fear of the Lord, is in nowise bound to such, nor are his gifts held captive by any, but freely distributed…
Read John Trapp on Job 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Great men are not always wise.—That is, old men. He had just before said that he was “little in days” (Job 32:6); or it may be used in the sense of number, many, or multitudes. (Comp. what Job himself said, Job 12:2 : “No doubt because ye are a people wisdom will die with you.”)
Read Charles John Ellicott on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Great men are not always wise] This is a true saying, which the experience of every age and every country increasingly verifies. And it is most certain that, in the case before us, the aged did not understand judgment; they had a great many wise and good sayings, which they had collected, but showed neither wisdom nor discretion in applying them.
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges9. Great men] Or, old men—great in age, as the parallel in the second clause explains; cf. Genesis 25:23 (lit. the greater shall serve the less).
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleGreat men are not always wise - Though wisdom may in general be looked for in them, yet it is not universally true. Great men here denote those who are distinguished for rank, age, authority.
Read Albert Barnes on Job 32 →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
It is not only the old who are wise, or the elderly who understand justice.
It is not the great who are wise, nor the aged who understand justice.
It is not only the old who are wise, or the elderly who understand justice.
It is not the aged who are wise, nor old men who understand what is right.
Tyndale line
Great men are not always wise: neither do the aged understand judgment.
It is not the great that are wise, Nor the aged that understand justice.
It is not the great that are wise, nor the aged that understand judgment.
Great men are not always wise: neither do the aged understand judgment.
Great men are not alway wise, neither doe the aged alway vnderstand iudgement.
Strictly literal
It is not the great that are wise; neither do the aged understand judgment.
The multitude are not wise, Nor do the aged understand judgment.
The multitude are not wise, || Nor do the aged understand judgment.
Not those rich in years must be always wise: neither do the aged constantly understand what is just.
It is not only the great people who are wise, nor the aged people alone who understand justice.
From the Latin
They that are aged are not the wise men, neither do the ancients understand judgment.
Simplified
It is not the old who are wise, or the elderly who know what is right.
It is not the old who are wise, and those who are full of years have not the knowledge of what is right.
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 agree in their wording, with all six Hebrew words matched in the Greek translation. This consistency highlights the shared understanding of the verse across these texts.
לֹֽא־ רַבִּ֥ים יֶחְכָּ֑מוּ וּ֝זְקֵנִ֗ים יָבִ֥ינוּ מִשְׁפָּֽט׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Job 32:9
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;