Job 37:23 — Word Study
WLCשַׁדַּ֣י לֹֽא־ מְ֭צָאנֻהוּ שַׂגִּיא־ כֹ֑חַ וּמִשְׁפָּ֥ט וְרֹב־ צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה׃
BSAThe AlmightyShadday [Shadday, all-powerful] is beyondlôʼ our reachmâtsâʼ■ He is exaltedsaggîyʼ in powerkôach [great strength, mighty] In His justicemishpâṭ [righteous judgment] and greatrôb [abundant, rob] righteousnesstsᵉdâqâh [virtue, moral integrity] He does notlôʼ [lo, absolutely not] oppressʻânâh▸ [afflict, humble]
| Greek | English | Parsing |
|---|---|---|
| שַׁדַּ֣י | [the] Almighty | Noun proper |
| לֹֽא־ | not | Particle |
| מְ֭צָאנֻהוּ | we have found him | Verb qal perfect first person common plural, suffix |
| שַׂגִּיא־ | exalted of | Adj |
| כֹ֑חַ | power | Noun common, masculine singular absolute |
| וּמִשְׁפָּ֥ט | and justice | Conjunction, noun common masculine singular absolute |
| וְרֹב־ | and greatness of | Conjunction, noun common masculine singular construct |
| צְ֝דָקָ֗ה | righteousness | Noun common, feminine singular absolute |
| לֹ֣א | not | Particle |
| יְעַנֶּֽה׃ | he violates | Verb, Piel, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The Almighty is beyond our reach; He is exalted in power! In His justice and great righteousness He does not oppress. |
| KJV | Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict. |
| ASV | Touching the Almighty, we cannot find him out: He is excellent in power; And in justice and plenteous righteousness he will not afflict. |
| YLT | The Mighty! we have not found Him out, High in power and judgment, He doth not answer! And abundant in righteousness, |
| WEB | We can’t reach the Almighty. He is exalted in power. In justice and great righteousness, he will not oppress. |
| BBE | There is no searching out of the Ruler of all: his strength and his judging are great; he is full of righteousness, doing no wrong. |
The translations agree on the core message of God's power and justice.
The structure centers around the main clause, with additional phrases that elaborate on God's attributes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 37:23
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 Reflection on God's Power and Justicegenerated
Job 37:23 emphasizes the greatness of God, known as the Almighty, who is beyond human comprehension. Job acknowledges God's exalted power and His commitment to justice and righteousness, asserting that He does not oppress His creation. This passage is part of a larger discourse where Job reflects on the majesty of God amidst the trials he faces, similar to the themes found in Psalm 145:3, which also speaks to God's greatness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 37:19 | Teach us what we should say to Him; we cannot draw up our case when our faces are in darkness. |
| 2 | Job 11:7 | Can you fathom the deep things of God or discover the limits of the Almighty? |
| 3 | Job 26:14 | Indeed, these are but the fringes of His ways; how faint is the whisper we hear of Him! Who then can understand the thunder of His power?” |
| 4 | Job 36:26 | Indeed, God is great—beyond our knowledge; the number of His years is unsearchable. |
| 5 | Proverbs 30:3–4 | I have not learned wisdom, and I have no knowledge of the Holy One. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — שַׁדַּי, sha.Daigenerated
The term שַׁדַּי (Shadday) is a proper noun referring to God as the Almighty. It emphasizes His immense power and authority, derived from a root suggesting self-sufficiency. This name highlights God's ability to act independently and with great strength, underscoring His sovereignty over creation.
In this verse, שַׁדַּי sets the stage for understanding God's relationship with humanity. It conveys that while God is powerful and just, He does not misuse His power to oppress, but rather upholds righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions acknowledging God's might and justice.
Sentence Structuregenerated
The verse consists of several clauses, with the main verb phrase being יְעַנֶּֽה (he does not oppress). The structure emphasizes God's attributes: His power, justice, and righteousness. Each clause builds on the understanding of God's nature and how it relates to humanity.
The order of the Hebrew words places emphasis on God's might and justice, presenting them as fundamental aspects of His character that are beyond human reach.
Septuagint Backgroundgenerated
The Septuagint translates שַׁדַּי as παντοκράτωρ (pantokratōr), meaning 'Almighty' or 'all-powerful.' This choice reinforces the idea of God's supreme authority and strength.
The Greek translation captures the essence of God's nature as described in the Hebrew, maintaining the focus on His power and justice.
In plain words — the whole versegenerated
Job 37:23 tells us that the Almighty, or שַׁדַּי (Shadday), is beyond our understanding and is exalted in power. It emphasizes that in His justice and righteousness, He does not oppress people. This reflects Job's contemplation of God's greatness and fairness.
Frequently Asked Questionsgenerated
The term 'Almighty' signifies God's all-encompassing power and authority, indicating that He is capable of anything and is self-sufficient.
God's justice is portrayed as righteous and fair, meaning He does not misuse His power to oppress or harm His creation.
This highlights God's moral integrity and righteousness, showing that His actions are always just and fair, in contrast to human tendencies to misuse power.
Job's contemplation encourages us to recognize God's greatness and to trust in His justice, even in difficult circumstances.
Reflection Questionsgenerated
- How do I understand God's power in my own life?
- In what ways can I reflect God's justice and righteousness in my actions?
- What does it mean for me to trust in God's character when facing challenges?
- How can I share the message of God's might and justice with others?
The early church on this verse — how the Fathers read it
Gregory the Dialogist reflects on this verse, emphasizing the difficulty of fully comprehending God's greatness and justice.
We cannot worthily find Him out. He is great in power, and judgment, and justice, and cannot be spoken of. Even if we can now find Him out, yet not worthily. For whatever we perceive in Him, is of faith, and not of sight.Early Church Fathers on Job 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 37:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Touching] the Almighty,.... Or with respect to God, who is almighty; with whom nothing is impossible; who can do and does do all things he pleases, and more than we can ask or think; and who is all
Read John Gill on Job 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTouching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.
Read Robert Jamieson on Job 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe cannot find him out, to wit, to perfection, as it is expressed, . We cannot comprehend him; his being, power, wisdom, justice, and his counsels proceeding from them, are past our finding out; and therefore it is most absurd and intolerable that thou, O Job, presumest to censure what thou dost not understand. He is excellent in power; and therefore as he doth not need any unrighteous action to advance himself, so he cannot do it, because all such things are acts and evidences of impotency or weakness. In judgment, i.e. in the just and righteous administration of judgment, as this word is oft used, and as the thing itself and the following words plainly evince. And this he adds, to…
Read Matthew Poole on Job 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 37:23 [Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty of justice: he will not afflict.Ver. 23. Touching the Almighty we cannot find him out] Heb. The Almighty. The nominative case put absolute; q.d. in short, as for the Almighty (that nomen Maiestativum, majestic name, as Tertullian phraseth it), we cannot comprehend him, any more than we can the main ocean in a cockle shell. And whereas we can say, as here, that he is excellent in power, and in judgment, and in plenty of justice, Ista de Deo dicimus, quia non invenimus melius quod dicamus (August.); We say these things of God, because we have nothing better to say of him, and…
Read John Trapp on Job 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Touching the Almighty, we cannot find him out.—He is excellent, or mighty, in power and justice, &c.
Read Charles John Ellicott on Job 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Touching the Almighty, we cannot find him out] This is a very abrupt exclamation, and highly descriptive of the state of mind in which Elihu was at this time; full of solemnity, wonder, and astonishment, at his own contemplation of this "great First Cause, least understood." The ALMIGHTY! we cannot find him out. Excellent in power and in judgment] We must not pretend to comprehend his being, the mode of his existence, the wisdom of his counsels, nor the mysteries of his conduct. He will not afflict.] לא יענה la yeanneh, he will not ANSWER. He will give account of none of his matters to us. We cannot comprehend his motives, nor the ends he has in view.
Read AdamClarke on Job 37 →CambridgeThe Cambridge Bible for Schools and Colleges14–23. Elihu’s own imagination kindles at the thought of the wonders which he is unfolding, and he beseeches Job to observe them with a reverent awe, and learn from them the unsearchableness of Him who is their Author.
Read Cambridge on Job 37 →Albert Barnes1798–1870Barnes' Notes on the BibleTouching the Almighty, we cannot find him out - See the notes at Job 11:7-9. This sentiment accords with all that Elihu had said, and indeed is what he designed particularly to enforce.
Read Albert Barnes on Job 37 →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
The Almighty is beyond our reach; He is exalted in power! In His justice and great righteousness He does not oppress.
We can’t reach the Almighty. He is exalted in power. In justice and great righteousness, he will not oppress.
The Almighty is beyond our reach; He is exalted in power! In His justice and great righteousness He does not oppress.
As for the Almighty, we cannot attain to him! He is great in power, but justice and abundant righteousness he does not oppress.
Tyndale line
Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.
Touching the Almighty, we cannot find him out: He is excellent in power; And in justice and plenteous righteousness he will not afflict.
Touching the Almighty, we can not find him out; he is excellent in power: and in judgment and plenteous justice he will not afflict.
Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in abundance of justice: he will not afflict.
It is the Almightie: we can not finde him out: he is excellent in power and iudgement, and aboundant in iustice: he afflicteth not.
Strictly literal
The Almighty, we cannot find him out: excellent in power, and in judgment, and in abundance of justice, he doth not afflict.
The Mighty! we have not found Him out, High in power and judgment, He doth not answer! And abundant in righteousness,
The Mighty! We have not found Him out, || High in power and judgment, || He does not answer! And abundant in righteousness,
The Almighty, whom we cannot find out, excellent in power, and in justice, and abounding in righteousness, will not afflict:
As for the Almighty, we cannot find him! He is great in power; he does not oppress justice and abundant righteousness.
From the Latin
We cannot find him worthily: he is great in strength, and in judgment, and in justice, and he is ineffable.
Simplified
We cannot approach the Almighty for he is far beyond us in power and justice, and doing right.
There is no searching out of the Ruler of all: his strength and his judging are great; he is full of righteousness, doing no wrong.
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 show agreement in the overall message of the verse, though the Septuagint's word order differs. Both texts affirm God's power and justice, with the Septuagint providing a Greek interpretation that aligns with the Hebrew meaning.
שַׁדַּ֣י לֹֽא־ מְ֭צָאנֻהוּ שַׂגִּיא־ כֹ֑חַ וּמִשְׁפָּ֥ט וְרֹב־ צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה׃
6 of the 10 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 37:23
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.
שַׁדַּי (Shadday) is a Hebrew word meaning 'Almighty' and is often used to refer to God. It is derived from a root that suggests self-sufficiency. The entries indicate that this term emphasizes God's power and might, and it is recognized as another name for the LORD (יהוה).
שַׁדַּי 48 n.m.dei (etym. dub. (1) (self-)sufficient. (2) = Almighty)
base
H7706 שַׁדַּי (etym. dub. (1) (self-)sufficient. (2) = Almighty)
7706 Shadday shad-dah'-ee
from 7703; the Almighty:--Almighty.
see HEBREW for 07703
שַׁדַּי (shad.day) — Almighty.
Shaddai, the Almighty (God)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means almighty, most powerful
N-proper — Noun properHNpt
ol-mit'-i:
(1) (shaddai (Ge 17:1)): Found in the Old Testament forty-eight times, most of these in the Book of Job; it occurs either alone or in combination with 'el, "God"). The root meaning is uncertain.
(2) (pantokrator), the exclusive translation of this Greek word in the New Testament, found principally in Re (nine times), once besides (2Co 6:18). Its occurrence in the Apocrypha is frequent. See GOD, NAMES OF.
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
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-1cp | Suff — Verb qal perfect first person common plural · suffixHVqp1cp/Sp3ms
שַׂגִּיא (saggiy') means 'great' or 'mighty,' particularly in reference to God. It is derived from a root meaning 'to be great' and appears in Job 36:26. The term emphasizes excellence and greatness, with an Aramaic equivalent noted as well.
שַׂגִּיא adj. great;—of God, abs. Jb 36:26; cstr. 37:23.
ref
H7689 שַׂגִּיא
7689 saggiy' sag-ghee'
from 7679; (superlatively) mighty:--excellent, great.
see HEBREW for 07679
שַׂגִּיא (sag.gi) — great.
great (of God)
Aramaic equivalent: sag.gi (שַׂגִּיא "greatly" H7690)
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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;
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Conj | N-cs — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
N-fs — Noun common · feminine singular absoluteHNcfsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
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
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms