Job 9:19 — Word Study
WLCאִם־ לְכֹ֣חַ אַמִּ֣יץ הִנֵּ֑ה וְאִם־ לְ֝מִשְׁפָּ֗ט מִ֣י יוֹעִידֵֽנִי׃
BSAIfʼim it is a matter of strengthkôach [physical or spiritual, power] He is indeedhinnêh [extremely, supremely] ◂mightyʼammîyts [strong] Ifʼim it is a matter of justicemishpâṭ [divine or human, judgment] whomîy [what person] can summon Himyâʻad▸ [appoint a time to meet, convene]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| לְכֹ֣חַ | to power | Preposition, noun common masculine singular absolute |
| אַמִּ֣יץ | a strong [one] | Adj |
| הִנֵּ֑ה | there! | Particle |
| וְאִם־ | and if | Conjunction, particle |
| לְ֝מִשְׁפָּ֗ט | to justice | Preposition, noun common masculine singular absolute |
| מִ֣י | who? | Pronoun |
| יוֹעִידֵֽנִי׃ | will he summon me | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If it is a matter of strength, He is indeed mighty! If it is a matter of justice, who can summon Him ? |
| KJV | If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead? |
| ASV | If we speak of strength, lo, he is mighty! And if of justice, Who, saith he, will summon me? |
| YLT | If of power, lo, the Strong One; And if of judgment — who doth convene me? |
| WEB | If it is a matter of strength, behold, he is mighty! If of justice, ‘Who,’ says he, ‘will summon me?’ |
| BBE | If it is a question of strength, he says, Here I am! and if it is a question of a cause at law, he says, Who will give me a fixed day? |
Where they part company is in the interpretation of the surrounding phrases, but they all convey the essence of God's might and justice.
The sentence is structured with two main conditional clauses, each exploring different attributes of God, emphasizing His might and justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
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 9:19
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 9:19 presents Job's contemplation of God's might and justice amidst his suffering. He acknowledges that God is powerful and questions who can stand against Him in matters of justice. This reflects Job's struggle to understand his own plight in light of God's sovereignty. The surrounding verses (Job 9:18-21) show Job's deep anguish and his feelings of helplessness before God, emphasizing the theme of divine authority over human existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:4 | God is wise in heart and mighty in strength. Who has resisted Him and prospered? |
| 2 | Job 36:17–19 | But now you are laden with the judgment due the wicked; judgment and justice have seized you. |
| 3 | Job 40:9–10 | Do you have an arm like God’s? Can you thunder with a voice like His? |
| 4 | Psalm 62:11 | God has spoken once; I have heard this twice: that power belongs to God, |
| 5 | Matthew 6:13 | And lead us not into temptation, but deliver us from the evil one. ’ |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אַמִּ֣יץ, 'a.Mitzgenerated
The word אַמִּ֣יץ (ammiyts) is an adjective meaning 'strong' or 'mighty.' It describes not just physical strength but also moral courage and power, often used in contexts where bravery is required. In this verse, it emphasizes God's supreme might, suggesting that He is unmatched in strength.
This word appears in various contexts throughout the Hebrew Bible, often highlighting the strength of individuals or God Himself. Job's use of it here underscores his recognition of God's unparalleled power, especially in contrast to human frailty.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of אַמִּ֣יץ as 'mighty' or 'strong.' The BSB, KJV, ASV, YLT, WEB, and BBE all convey the same meaning without significant variation.
Sentence Structuregenerated
The verse consists of two main clauses linked by the conjunction אִם (im), which introduces conditional statements regarding strength and justice. The first clause emphasizes God's might, while the second questions human capability to summon Him.
The structure highlights Job's rhetorical questioning, with the finite verbs indicating the conditions he is considering. The arrangement places emphasis on God's attributes, drawing a stark contrast between divine and human limitations.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אַמִּ֣יץ is rendered as κρατεῖ (kratei), which means 'to be strong' or 'to prevail.' This choice reflects a direct correlation to the concept of strength and power, emphasizing God's dominance.
The translation choices in the Septuagint often provide a broader understanding of the text, indicating how early translators interpreted the strength of God in relation to human frailty.
In plain words — the whole versegenerated
Job 9:19 expresses Job's thoughts on God's immense strength and justice. He acknowledges that if it is about power, God is truly mighty, and he questions who could possibly summon Him for a judgment. This reflects Job's deep struggle with his suffering and his understanding of God's authority.
Frequently Asked Questionsgenerated
Job is expressing the belief that no one has the authority or ability to challenge God in matters of justice, highlighting God's supreme power.
Job emphasizes God's strength to illustrate the vast difference between divine power and human frailty, especially in light of his own suffering.
The word 'mighty' underscores God's unmatched power, suggesting that He is beyond human comprehension and control.
This verse encapsulates the central themes of the Book of Job, which include suffering, divine justice, and the nature of God's authority over humanity.
Reflection Questionsgenerated
- In what ways have I experienced God's strength in my life?
- How do I respond to situations where I feel powerless, knowing God's might?
- What does it mean to me that God is just, even when I do not understand my circumstances?
- How can I trust in God's justice when I face challenges or suffering?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's reflection, arguing from this verse about God's strength and justice.
If I speak of strength, lo, He is strong; if of equity in judgment, none dareth bear witness for me. For He tries the counts of our lives, Who does not make them out by the testimony of another;Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf [I speak] of strength, lo, [he is] strong,.... Or think of it, or betake myself to that, and propose to carry my point by mere force, as some men do by dint of power and authority they are possessed of; alas!
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead? If I speak of strength, lo he is strong: and if of judgment, who shall set me a time to plead?
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf my cause were to be decided by power, lo, he is strong, i.e. stronger than I. If I would contend with him in a way of right, there is no superior judge that can summon him and me together, and appoint us a time of pleading before him, and oblige us both to stand to his sentence; and therefore I must be contented to sit down with the loss.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:19 If [I speak] of strength, lo, [he is] strong: and if of judgment, who shall set me a time [to plead]?Ver. 19. If I speak of strength, lo, he is strong] Neither by might nor right can I deal with him. Broughton renders it, As for force, he is valiant. The Lord is a man of war, saith Moses, Exodus 15:3. Yea, he is the Lord of arms, saith David, Psalms 84:1-12 Yea, he alone is a whole army of men, van and rear both, saith Isaiah, Isaiah 52:12, there is no doubt, then, but he will carry the day, since no creature is able to grapple with him. The weakness of God (if any such thing there were) is stronger than men, 1 Corinthians 1:25, and by the weakest means he can effect the greatest…
Read John Trapp on Job 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) If I speak of strength.—All this is the most uncompromising acknowledgment of the absolute inability of man to stand in judgment before God. The whole of this is so very abrupt and enigmatical that it is extremely difficult to be sure of the argument, though naturally the general drift of it is obvious enough. “If it were a trial of strength—Who is Almighty?—and if it was a matter of judgment, is He not judge and court together? and what authority that He would acknowledge could give me the opportunity of pleading my cause before Him? Were I righteous, my own mouth would show me wicked; were I perfect, then would it or He prove me perverse. Were I perfect, I should not know myself, or…
Read Charles John Ellicott on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. If I speak of strength, lo, he is strong] Human wisdom, power, and influence avail nothing before him. Who shall set me a time] מי יועידני mi yoideni, "Who would be a witness for me?" or, Who would dare to appear in my behalf? Almost all the terms in this part of the speech of Job, Job 9:11-24, are forensic or juridical, and are taken from legal processes and pleadings in their gates or courts of justice.
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges11–24. From the operation of this terrible force in the physical world Job passes on to describe its display among creatures, and to shew how it paralyses and crushes them.
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I speak of strength, lo, he is strong - There has been a considerable variety in the interpretation of this passage. The meaning seems to be this.
Read Albert Barnes on Job 9 →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
If it is a matter of strength, He is indeed mighty! If it is a matter of justice, who can summon Him ?
If it is a matter of strength, behold, he is mighty! If of justice, ‘Who,’ says he, ‘will summon me?’
If it is a matter of strength, He is indeed mighty! If it is a matter of justice, who can summon Him?
If it is a matter of strength, most certainly he is the strong one! And if it is a matter of justice, he will say, ‘Who will summon me?’
Tyndale line
If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead?
If we speak of strength, lo, he is mighty! And if of justice, Who, saith he, will summon me?
If we speak of the strength of the mighty, lo, he is there! and if of judgment, who will appoint me a time?
If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead ?
If we speake of strength, behold, he is strog: if we speake of iudgement, who shall bring me in to pleade?
Strictly literal
Be it a question of strength, lo, [he is] strong; and be it of judgment, who will set me a time?
If of power, lo, the Strong One; And if of judgment — who doth convene me?
If of power, behold, the Strong One; And if of judgment—who convenes me?
If it regard strength, lo, he is the powerful; and if justice, who will cite him for me to appear?
If it is a matter of strength, behold, he is mighty! If it is a matter of justice, who can summon him?
From the Latin
If strength be demanded, he is most strong: if equity of judgment, no man dare bear witness for me.
Simplified
If it's a question of strength, then God is the strongest. If it's a question of justice, then who will set a time for my case?
If it is a question of strength, he says, Here I am! and if it is a question of a cause at law, he says, Who will give me a fixed day?
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 core message of the verse, though the Septuagint's word order and specific articles differ from the Hebrew. The key concepts of strength and justice remain consistent across both texts.
אִם־ לְכֹ֣חַ אַמִּ֣יץ הִנֵּ֑ה וְאִם־ לְ֝מִשְׁפָּ֗ט מִ֣י יוֹעִידֵֽנִי׃
5 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 9:19
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.
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
Conj — ParticleHTc
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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.
אַמִּיץ (ammiyts) means 'mighty' or 'strong.' It is derived from the root word for strength and conveys the idea of being courageous or powerful. The entries consistently emphasize its meaning as an adjective describing strength or might.
אַמִּיץ, (אַמִּץ) adj. mighty
base
H533 אַמִּיץ, (אַמִּץ) mighty
533 'ammiyts am-meets'
or (shortened) ammits {am-meets'}; from 553; strong or
(abstractly) strength:--courageous, mighty, strong (one).
see HEBREW for 0553
אַמִּיץ (am.mits) — strong.
strong, mighty
Adj — AdjHAamsa
wun.
See NUMBER.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
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
Conj | Conj — Conjunction · particleHC/Tc
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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;
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
יָעַד (ya`ad) is a Hebrew verb meaning to appoint or fix upon, often in the context of time or place. It encompasses meanings such as to gather or assemble by appointment, to meet, and to designate someone for a role, including betrothal. The entries indicate various grammatical forms, including reflexive and causative uses, but do not present significant disagreement among sources.
יָעַד vb. appoint
Qal appoint, a time; place; a rod; assign or designate as concubine
Niph.
reflexive, meet at an appointed place
meet by appointment
gather, assemble by appointment
Po‛ēl Pf.
Hiph. Impf. who will make me meet him at the appointed place (of judgment)
Hoph. Pt. be set, placed before
base
H3259 יָעַד appoint .appoint, a time; place; a rod; assign or designate as concubine
. . reflexive, meet at an appointed place
. meet by appointment
. gather, assemble by appointment
.Pf.
. Impf. who will make me meet him at the appointed place (of judgment)
. Pt. be set, placed before
3259 ya`ad yaw-ad'
a primitive root; to fix upon (by agreement or appointment);
by implication, to meet (at a stated time), to summon (to
trial), to direct (in a certain quarter or position), to
engage (for marriage): -agree,(maxke an) appoint(-ment,a
time), assemble (selves), betroth, gather (selves, together),
meet (together), set (a time).
יָעַד (ya.ad) — to appoint.
1) to fix, appoint, assemble, meet, set, betroth
1a)(Qal) to appoint, assign, designate
1b) (Niphal)
1b1) to meet
1b2) to meet by appointment
1b3) to gather, assemble by appointment
1c) (Hiphil) to cause to meet
1d) (Hophal) to be set, be placed before, be fixed
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs