Job 8:3 — Word Study
WLCהַ֭אֵל יְעַוֵּ֣ת מִשְׁפָּ֑ט וְאִם־ שַׁ֝דַּ֗י יְעַוֵּֽת־ צֶֽדֶק׃
BSA◂Does Godʼêl [the supreme Almighty, divine Strength] pervertʻâvath▸ [twist or corrupt] justicemishpâṭ [righteous judgment, what is right] ◂Does the AlmightyShadday [Shadday, all-powerful] pervertʻâvath▸ [subvert or distort] what is righttsedeq [righteousness, justice, moral integrity]
| Greek | English | Parsing |
|---|---|---|
| הַ֭אֵל | ¿ God | Particle, noun common masculine singular absolute |
| יְעַוֵּ֣ת | does he pervert | Verb, Piel, imperfect third person masculine singular |
| מִשְׁפָּ֑ט | justice | Noun common, masculine singular absolute |
| וְאִם־ | and or? | Conjunction, particle |
| שַׁ֝דַּ֗י | [the] Almighty | Noun proper |
| יְעַוֵּֽת־ | does he pervert | Verb, Piel, imperfect third person masculine singular |
| צֶֽדֶק׃ | righteousness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Does God pervert justice? Does the Almighty pervert what is right? |
| KJV | Doth God pervert judgment? or doth the Almighty pervert justice? |
| ASV | Doth God pervert justice? Or doth the Almighty pervert righteousness? |
| YLT | Doth God pervert judgment? And doth the Mighty One pervert justice? |
| WEB | Does God pervert justice? Or does the Almighty pervert righteousness? |
| BBE | Does God give wrong decisions? or is the Ruler of all not upright in his judging? |
Where they part company is יְעַוֵּ֣ת — see How Translations Differ.
Two main questions, each structured to emphasize the subject and the action of perversion.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵל
verbעָוַת
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 8:3
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 Defense of Justicegenerated
Job 8:3 presents Job questioning the nature of divine justice, challenging the notion that God could distort what is right. This inquiry arises during a debate with his friends, who suggest that his suffering is due to wrongdoing. Job's assertion emphasizes his belief in God's inherent righteousness, as seen in the surrounding verses where he reflects on the consequences of sin and the need for sincere repentance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:17 | ‘Can a mortal be more righteous than God, or a man more pure than his Maker? |
| 2 | Job 9:2 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 3 | Job 10:3 | Does it please You to oppress me, to reject the work of Your hands and favor the schemes of the wicked? |
| 4 | Job 19:7 | Though I cry out, ‘Violence!’ I get no response; though I call for help, there is no justice. |
| 5 | Job 34:5–12 | For Job has declared, ‘I am righteous, yet God has deprived me of justice. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — יְעַוֵּ֣ת, ye.'a.Vetgenerated
The verb יְעַוֵּ֣ת (*ye.'a.vet*) is a Piel imperfect form, indicating an action of perversion or distortion. It suggests a deliberate twisting of justice, which Job vehemently denies could come from God.
This term captures the essence of moral corruption, often associated with legal contexts. In this verse, Job uses it to challenge the idea that the Almighty could act unjustly, reinforcing the theme of divine integrity throughout the book.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse consists of two main clauses, both beginning with a subject-verb-object pattern: הַ֭אֵל (*God*) followed by יְעַוֵּ֣ת (*does he pervert*) and מִשְׁפָּ֑ט (*justice*), and then שַׁ֝דַּ֗י (*the Almighty*) followed by יְעַוֵּֽת־ (*does he pervert*) and צֶֽדֶק (*righteousness*).
This parallel structure emphasizes Job's rhetorical questioning, highlighting the gravity of his inquiry about God's nature and justice.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְעַוֵּ֣ת is rendered as ἀδικήσει, which carries a connotation of injustice. This choice reflects a broader interpretation of the Hebrew term, suggesting not just a perversion but an active wrongdoing.
The translation indicates an understanding of divine justice that aligns with Greek philosophical concepts, emphasizing the moral integrity expected from the Almighty.
In plain words — the whole versegenerated
Job 8:3 questions whether God could distort justice or what is right. Job is defending himself against accusations of wrongdoing, asserting that God does not act unjustly.
Frequently Asked Questionsgenerated
Job is asserting that God, as the ultimate authority, cannot act unjustly or corrupt what is right, emphasizing his belief in God's righteousness.
Job is responding to his friends who suggest his suffering is a result of sin, and he maintains that he has not acted unjustly.
This verse highlights the struggle between human suffering and divine justice, a central theme in Job's dialogues.
The term 'Almighty' emphasizes God's ultimate power and authority, reinforcing Job's argument that God is just and cannot pervert justice.
Reflection Questionsgenerated
- How do I understand the concept of divine justice in light of my own experiences?
- In what ways can I confront the idea of injustice in my life while maintaining faith in God's righteousness?
- What does it mean for me to seek justice in my own actions and decisions?
- How can I support others who are struggling with questions of fairness and justice in their lives?
The early church on this verse — how the Fathers read it
Early Church writings reference this verse to discuss the nature of God and justice, with quotations from figures like Gregory the Dialogist.
Doth God pervert judgment? Or doth the Almighty pervert justice? These things blessed Job had neither in speaking denied, nor yet was ignorant of them in holding his tongue.Early Church Fathers on Job 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 8:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDoth God pervert judgment?.... In his dealings with men in the way of his providence; no, he does not; here Bildad opposes himself to Job, who he thought had charged God with injustice in dealing
Read John Gill on Job 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDoth God pervert judgment? or doth the Almighty pervert justice? Doth God pervert. The repetition of pervert gives an emphasis galling to Job. "Neither will the Almighty pervert judgment" (Job 34:12).
Read Robert Jamieson on Job 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod, Heb. the mighty God, as this word signifies; the almighty or all-sufficient God, as the next name of God here implies. These names are emphatically used, to prove that God cannot deal unjustly or falsely with men, because he hath no need of it, nor temptation to it, being self-sufficient for his own happiness, and being able by his own invincible power to do whatsoever pleaseth him; unless men will impudently say that God doth falsely for mere love to falsehood, without any necessity of it, or advantage to himself by it, than which nothing can be more absurd and ridiculous; for this makes him worse than the vilest of men, who act unjustly and falsely because they cannot otherwise…
Read Matthew Poole on Job 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 8:3 Doth God pervert judgment? or doth the Almighty pervert justice?Ver. 3. Doth God prevent judgment?] By not punishing the wicked; or doth the Almighty prevent justice? by not rewarding the righteous (so the Hebrews expound it). Why, no; neither did Job ever say such a thing; only he had pathetically set forth the greatness of his pain, and the unkindness of his friends, and wished to die rather than to endure it. Now this was construed for blasphemy, or little less; and Bildad is very hot in his invective against Job, as good reason he had, if he had not been so mistaken. Here he wresteth in a most true proposition ( commodam sane sed non accommodam), but yet such a one as very…
Read John Trapp on Job 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Doth God pervert judgment!] God afflicts thee; can he afflict thee for naught? As he is just, his judgment is just; and he could not inflict punishment unless there be a cause.
Read AdamClarke on Job 8 →CambridgeThe Cambridge Bible for Schools and Colleges3. doth God pervert] Or, will God pervert … will the Almighty, &c.? This is what Bildad means by his reference to these things. Job’s speech put briefly is an assertion that God perverts justice. God is referred to in his character of ruler of the world. By the question Bildad expresses his astonishment and abhorrence of what seems the drift of Job’s language. The words “God” and “Almighty” stand first in the sentence for the sake of emphasis, will God …? and the same word “pervert” is also used in both clauses with an intonation of astonishment.
Read Cambridge on Job 8 →Albert Barnes1798–1870Barnes' Notes on the BibleDoth God pervert judgment? - That is, Does God afflict people unjustly? Does he show favor to the evil, and punish the good? Bildad here undoubtedly refers to Job, and supposes that he had brought this charge against God.
Read Albert Barnes on Job 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. God… the Almighty — àì, el, and ùׁ ?ãé, shaddai. Though differing in form, the root idea of both is that of power. These, perhaps, were world-wide titles of God, while the name Jehovah was confined to the chosen people.
Read Daniel Denison Whedon on Job 8 →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
Does God pervert justice? Does the Almighty pervert what is right?
Does God pervert justice? Or does the Almighty pervert righteousness?
Does God pervert justice? Does the Almighty pervert what is right?
Does God pervert justice? Or does the Almighty pervert what is right?
Tyndale line
Doth God pervert judgment? or doth the Almighty pervert justice?
Doth God pervert justice? Or doth the Almighty pervert righteousness?
Doth God pervert judgment? or doth the Almighty pervert justice?
Doth God pervert judgment; or doth the Almighty pervert justice?
Doeth God peruert iudgement? or doeth the Almightie subuert iustice?
Strictly literal
Doth God pervert judgment, and the Almighty pervert justice?
Doth God pervert judgment? And doth the Mighty One pervert justice?
Does God pervert judgment? And does the Mighty One pervert justice?
Should God pervert justice? or should the Almighty pervert righteousness?
Does God pervert justice? Does the Almighty pervert righteousness?
From the Latin
Doth God pervert judgment, or doth the Almighty overthrow that which is just?
Simplified
Does God pervert justice? Does the Almighty pervert what is right?
Does God give wrong decisions? or is the Ruler of all not upright in his judging?
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 of Job 8:3 reads, "Does God pervert justice? Does the Almighty pervert what is right?" The Septuagint closely matches this text, with six out of seven words corresponding directly, indicating a strong agreement between the two. However, the word order and articles in the Septuagint reflect its own grammatical structure rather than a direct translation. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent transmission of the text across these witnesses.
הַ֭אֵל יְעַוֵּ֣ת מִשְׁפָּ֑ט וְאִם־ שַׁ֝דַּ֗י יְעַוֵּֽת־ צֶֽדֶק׃
6 of the 7 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 8:3
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Part | N-ms — Particle · noun common masculine singular absoluteHTi/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
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;
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.
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.
The Hebrew word עָוַת (*avath*) is a primitive root meaning to wrest or make crooked. It covers actions like perverting, falsifying, and subverting, often in contexts related to justice or morality. The entries indicate various forms, including making something crooked or bending oneself.
[עָוַת] vb. be bent, crooked
Pi.
make crooked = falsify scales; pervert justice
bend, make crooked
Pu. what is bent
Hithp. and the strong men bend themselves.
base
H5791 עָוַת
5791 `avath aw-vath'
a primitive root; to wrest:--bow self, (make) crooked.,
falsifying, overthrow, deal perversely, pervert, subvert, turn
upside down.
עָוַת (a.vat) — to pervert.
1) to be bent, be crooked, bend, make crooked, pervert
1a)(Piel)
1a1) to make crooked, falsify, pervert, subvert
1a2) to bend, make crooked
1b) (Pual) thing bent (participle)
1c) (Hithpael) to bend oneself
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-ms — Noun common · masculine singular absoluteHNcmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,