Job 34:17 — Word Study
WLCהַאַ֬ף שׂוֹנֵ֣א מִשְׁפָּ֣ט יַחֲב֑וֹשׁ וְאִם־ צַדִּ֖יק כַּבִּ֣יר תַּרְשִֽׁיעַ׃
BSACouldʼaph one who hatessânêʼ [hates with intense dislike] justicemishpâṭ [or righteousness] governchâbash▸ Will you condemnrâshaʻ▸ [or judge as wicked] the justtsaddîyq [or righteous] and mighty Onekabbîyr [or powerful, the upright Ruler of all]
| Greek | English | Parsing |
|---|---|---|
| הַאַ֬ף | ¿ also | Particle, particle |
| שׂוֹנֵ֣א | [one who] hates | Verb, Qal, participle (active) masculine singular common |
| מִשְׁפָּ֣ט | justice | Noun common, masculine singular absolute |
| יַחֲב֑וֹשׁ | will he govern | Verb, Qal, imperfect third person masculine singular |
| וְאִם־ | and or? | Conjunction, particle |
| צַדִּ֖יק | [the] righteous [one] | Adj |
| כַּבִּ֣יר | [the] mighty [one] | Adj |
| תַּרְשִֽׁיעַ׃ | will you condemn as guilty | Verb, Hiphil, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Could one who hates justice govern? Will you condemn the just and mighty One, |
| KJV | Shall even he that hateth right govern? and wilt thou condemn him that is most just? |
| ASV | Shall even one that hateth justice govern? And wilt thou condemn him that is righteous and mighty?— |
| YLT | Yea, doth one hating justice govern? Or the Most Just dost thou condemn? |
| WEB | Should even one who hates justice govern? Will you condemn him who is righteous and mighty, |
| BBE | How may a hater of right be a ruler? and will you say that the upright Ruler of all is evil? |
Translations agree on the core meaning of the verse, particularly regarding the terms for justice and hatred.
The sentence is structured with a main clause followed by a conditional phrase, emphasizing the rhetorical nature of the question.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 34:17
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 — Job's Discourse on Justicegenerated
Job 34:17 presents a rhetorical question that emphasizes the impossibility of just governance by one who harbors hatred for justice. Job is engaging in a profound discussion about the nature of God and the moral fabric of leadership. He asserts that the divine character cannot align with injustice, as seen in the surrounding verses where he critiques the behavior of rulers and the nature of God's judgments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 18:25 | Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?” |
| 2 | 2 Samuel 23:3 | The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God, |
| 3 | Romans 3:5–7 | But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms. |
| 4 | Job 1:22 | In all this, Job did not sin or charge God with wrongdoing. |
| 5 | Job 40:8 | Would you really annul My justice? Would you condemn Me to justify yourself? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שׂוֹנֵ֣א, so.Ne'generated
The Hebrew word שָׂנֵא (sane') is a participle meaning 'to hate.' It encompasses a range of meanings from personal animosity to divine hatred of sin. In this context, it describes a person who intensely dislikes justice, setting the stage for Job's argument about the qualifications for governance.
The participial form indicates an ongoing state, suggesting that the one who hates justice is characterized by this hatred. Job uses this term to challenge the integrity of those who govern without regard for righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term hates for שׂוֹנֵ֣א.
Sentence Structuregenerated
The verse consists of two main clauses connected by a conditional phrase. The finite verb יַחֲב֑וֹשׁ (will he govern) serves as the primary action, while the second verb תַּרְשִֽׁיעַ (will you condemn) poses a challenge to the listener.
This structure emphasizes the rhetorical nature of Job's argument, where the first clause questions the possibility of just governance, leading into a direct challenge about condemning the righteous.
Septuagint Backgroundgenerated
The Septuagint translates מִשְׁפָּ֣ט as ἄνομα (unjust), which indicates a narrowing of the concept, focusing on the absence of justice rather than its positive attributes. This choice highlights the moral implications of governance.
The choice of ἄνομα suggests a stronger condemnation of the absence of justice, aligning with the overall theme of Job's discourse on the nature of divine justice.
In plain words — the whole versegenerated
Job 34:17 asks whether someone who hates justice can truly govern. Job challenges the idea of condemning the righteous and powerful one, emphasizing the importance of justice in leadership.
Frequently Asked Questionsgenerated
Job argues that true governance must be rooted in justice, suggesting that those who hate justice are unfit to lead.
By questioning the compatibility of hatred for justice with governance, Job underscores God's inherent righteousness and justice.
Job implies that condemning the righteous is unjust and reflects a misunderstanding of true justice.
This verse encapsulates Job's struggle with the concept of divine justice amid his suffering, highlighting the moral dilemmas faced by humanity.
Reflection Questionsgenerated
- In what ways do I see justice being compromised in leadership today?
- How can I better understand the relationship between justice and my own actions?
- What are some examples in my life where I have witnessed the condemnation of the righteous?
- How does my understanding of God's justice influence my view of current events?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist discusses the implications of this verse, questioning the nature of judgment and justice in the context of Job's suffering.
Can he be healed that loveth not judgment? How dost thou so much condemn him that is just? He uttered a proper sentiment, but it ought not to have been uttered to blessed Job.Early Church Fathers on Job 34 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShall even he that hateth right govern?.... That hates moral and civil justice; is such an one fit to rule among men or over them?
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShall even he that hateth right govern? and wilt thou condemn him that is most just? 'Can even He who (in thy view) hateth right (justice) govern?' The government of the world would be impossible if injustice were sanctioned.
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that hateth right, i.e. that is unrighteous. But this he expresseth in a most emphatical manner, the reason and weight whereof seems to me to be this: If God be unjust, he is not so from fear of any superior, (as inferior magistrates do many unrighteous things against their consciences to please their prince or chief ruler, or to avoid his displeasure,) but merely from an intrinsical hatred of justice, or love of unrighteousness; which being most absurd to imagine concerning God, therefore he cannot possibly be unjust, or do any unjust action. Govern; so this word, which properly signifies to bind, is fitly rendered by most interpreters; and so it is used , because governors have a power…
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:17 Shall even he that hateth right govern? and wilt thou condemn him that is most just?Ver. 17. Shall even he that hateth right govern?] Heb. Bind; sc. malefactors, whom magistrates use to hamper? Others take it to be binding up the wounded after the manner of chirurgeons. An qui odit iudicium, chirurgos imitaretur? so the Tigurines translate: Would he who hateth right do as surgeons use to do? Would God, if he were unrighteous, bind up the broken hearted, or receive into favour, as he doth, a sinner that repenteth, doing him good again, as if there never had been a breach between them? It hath been noted, that a king hath his name in the Greek tongue from healing, Aναξ from ακος…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Shall even he. . . .—The argument is that one who holds such a position of absolute rule cannot be other than most just. He who is fit to rule must be just, and He who is the ultimate ruler must be fit to rule, and must, therefore, be just; but if He is absolutely just, how shall we condemn His government or Him on account of it, even though we cannot explain it all or reconcile it with our view of what is right? Him that is most just, is rather him that is just and mighty, i.e., not only just, but able also to execute justice because mighty.
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Shall - he that hateth right govern?] Or, Shall he who hateth judgment, lie under obligation? It is preposterous to suppose that he who lives by no rule, should impose rules upon others. God, who is the fountain of all justice and righteousness, binds man by his laws; and wilt thou, therefore, pretend to condemn him who is the sum of righteousness?
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges17. condemn him that is most just] Or, condemn the just, the mighty One.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleShall even he that hateth right govern? - Margin, as in Hebrew “bind.” That is, shall he bind by laws.
Read Albert Barnes on Job 34 →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
Could one who hates justice govern? Will you condemn the just and mighty One,
Should even one who hates justice govern? Will you condemn him who is righteous and mighty,
Could one who hates justice govern? Will you condemn the just and mighty One,
Do you really think that one who hates justice can govern? And will you declare guilty the supremely righteous One,
Tyndale line
Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Shall even one that hateth justice govern? And wilt thou condemn him that is righteous and mighty?—
Shall even one that hateth right govern? and wilt thou condemn him that is just and mighty?
Shall even he that hateth right govern? and wilt thou condemn him that is most just?
Shal he that hateth iudgement, gouerne? and wilt thou iudge him wicked that is most iust?
Strictly literal
Should he that hateth right indeed govern? and wilt thou condemn the All-just?
Yea, doth one hating justice govern? Or the Most Just dost thou condemn?
Indeed, does one hating justice govern? Or do you condemn the Most Just?
Is it possible that he who hateth justice should govern? or wilt thou condemn the righteous mighty One?
Can one who hates justice govern? Will you condemn God, who is righteous and mighty?
From the Latin
Can he be healed that loveth not judgment? and how dost thou so far condemn him that is just?
Simplified
Do you really think someone who hated justice could govern? Are you going to condemn Almighty God who always does what is right?
How may a hater of right be a ruler? and will you say that the upright Ruler of all is evil?
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 presents the verse as הַאַ֬ף שׂוֹנֵ֣א מִשְׁפָּ֣ט יַחֲב֑וֹשׁ וְאִם־ צַדִּ֖יק כַּבִּ֣יר תַּרְשִֽׁיעַ׃. The Septuagint matches only three of the eight words, indicating a significant divergence in translation and interpretation.
הַאַ֬ף שׂוֹנֵ֣א מִשְׁפָּ֣ט יַחֲב֑וֹשׁ וְאִם־ צַדִּ֖יק כַּבִּ֣יר תַּרְשִֽׁיעַ׃
3 of the 8 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 34:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
Part | Adv — Particle · particleHTi/Tj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
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;
חָבַשׁ (chabash) is a Hebrew verb meaning to bind, tie, or saddle. It covers a range of actions from physically binding something up to metaphorically governing or restraining. The word appears in various forms, including Qal (to bind) and Piel (to restrain). The entries consistently emphasize its meanings related to binding and governance.
[חָבַשׁ] vb. bind, bind on, bind up
Qal
bind, bind on
bind up
Pi. bind, restrain
Pu. be bound up
base
H2280 חָבַשׁ bind, bind on, bind up
2280 chabash khaw-bash'
a primitive root; to wrap firmly (especially a turban,
compress, or saddle); figuratively, to stop, to rule:--bind
(up), gird about, govern, healer, put, saddle, wrap about.
חָבַשׁ (cha.vash) — to saddle/tie.
1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern
1a) (Qal)
1a1) to bind, bind on
1a2) to bind up
1b) (Piel) to bind, restrain
1c) (Pual) to be bound up
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HC/Tc — Conjunction · particleHC/Tc
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
wun.
See NUMBER.
כַּבִּיר (kabbiyr) means great, mighty, or powerful, and can also refer to something vast in extent or number. It is derived from a root that conveys strength and age. The term appears in poetic contexts, emphasizing its significance in describing might or abundance.
כַּבִּיר adj. great, mighty, much, only poet.
base
H3524 כַּבִּיר great, mighty, much, only poet.
3524 kabbiyr kab-beer'
from 3527; vast, whether in extent (figuratively, of power,
mighty; of time, aged), or in number, many:--+ feeble, mighty,
most, much, strong, valiant.
see HEBREW for 03527
כַּבִּיר (kab.bir) — mighty.
mighty, great, powerful, many, much
Adj — AdjHAamsa
wun.
See NUMBER.
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…