Proverbs 21:7 — Word Study
WLCשֹׁד־ רְשָׁעִ֥ים יְגוֹרֵ֑ם כִּ֥י מֵ֝אֲנ֗וּ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃
BSAThe violenceshôd [destruction, spoil] of the wickedrâshâʻ [morally wrong, guilty of sin] will sweep them awaygârar▸ becausekîy they refusemâʼên■ [say no, reject] to doʻâsâh what is justmishpâṭ [justice, righteousness]
| Greek | English | Parsing |
|---|---|---|
| שֹׁד־ | [the] violence of | Noun common, masculine singular construct |
| רְשָׁעִ֥ים | wicked [people] | Noun common, masculine plural absolute |
| יְגוֹרֵ֑ם | it will drag away them | Verb qal imperfect third person masculine singular, suffix |
| כִּ֥י | for | Particle |
| מֵ֝אֲנ֗וּ | they refuse | Verb, Piel, perfect third person common plural |
| לַעֲשׂ֥וֹת | to do | Preposition, verb qal infinitive construct common |
| מִשְׁפָּֽט׃ | justice | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The violence of the wicked will sweep them away because they refuse to do what is just. |
| KJV | The robbery of the wicked shall destroy them; because they refuse to do judgment. |
| ASV | The violence of the wicked shall sweep them away, Because they refuse to do justice. |
| YLT | The spoil of the wicked catcheth them, Because they have refused to do judgment. |
| WEB | The violence of the wicked will drive them away, because they refuse to do what is right. |
| BBE | By their violent acts the evil-doers will be pulled away, because they have no desire to do what is right. |
Where they part company is שֹׁד — see How Translations Differ.
The sentence has one main clause followed by a subordinate clause explaining the reason for the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָאֵן
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 — Proverbs 21:7
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 — Wisdom and Morality in Proverbsgenerated
Proverbs 21:7 emphasizes the consequences of wickedness, illustrating how the violent actions of the wicked lead to their downfall. This verse serves as a warning against moral failure, aligning with the broader themes of justice and righteousness found throughout the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:18–19 | But they lie in wait for their own blood; they ambush their own lives. |
| 2 | Proverbs 10:6 | Blessings are on the head of the righteous, but the mouth of the wicked conceals violence. |
| 3 | Proverbs 22:22–23 | Do not rob a poor man because he is poor, and do not crush the afflicted at the gate, |
| 4 | Psalm 7:16 | His trouble recoils on himself, and his violence falls on his own head. |
| 5 | Psalm 9:16 | The LORD is known by the justice He brings; the wicked are ensnared by the work of their hands. Higgaion Selah |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שֹׁד, shod-generated
The noun שֹׁד (shod) refers to violence or destruction, often in the context of social sin and ruin. It is derived from a root suggesting oppression and robbery, highlighting the devastating effects of wicked actions.
This term appears frequently in the Bible, indicating its significance in discussions of moral behavior and its consequences. In this verse, it underscores the inevitable downfall that comes from engaging in violence.
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 main verb is יְגוֹרֵ֑ם, it will drag away, which governs the subject and the reason for the action. The structure indicates a cause-and-effect relationship, with the violence of the wicked leading to their destruction.
The sentence is constructed with a subject noun phrase followed by a clause explaining the reason for the action, emphasizing the connection between wickedness and its consequences.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁד as ὄλεθρος (olethros), meaning destruction. This choice aligns with the Hebrew meaning but also suggests a broader interpretation of ruin.
The Greek term carries a sense of total loss, reinforcing the severity of the consequences faced by the wicked.
In plain words — the whole versegenerated
Proverbs 21:7 tells us that the violent actions of wicked people will lead to their downfall because they refuse to act justly. This verse serves as a reminder of the importance of justice and the consequences of rejecting it.
Frequently Asked Questionsgenerated
It indicates that their violent actions will lead to their destruction, highlighting the consequences of their moral choices.
Justice is essential for a moral society, and refusing to uphold it leads to chaos and destruction.
It aligns with the overarching theme in Proverbs that emphasizes the importance of wisdom, justice, and the consequences of wicked behavior.
We are reminded to pursue justice and righteousness in our lives to avoid the destructive consequences of wickedness.
Reflection Questionsgenerated
- In what ways do I see the consequences of wickedness in the world around me?
- How can I actively pursue justice in my daily life?
- What are some examples of refusing to do what is just that I have witnessed?
- How does this verse challenge me to reflect on my own moral choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 21:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe robbery of the wicked shall destroy them,.... Or cut them, so Ben Melech: dissect or "saw" (s) them; cut them to the heart; that is, when the sins they have been guilty of, in robbing God of his
Read John Gill on Proverbs 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe robbery of the wicked shall destroy them; because they refuse to do judgment.
Read Robert Jamieson on Proverbs 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe robbery of the wicked shall destroy them; the injury which they do to others shall either by God or men be returned upon their own heads. They refuse to do judgment; they wilfully and obstinately give up themselves to unrighteous practices.
Read Matthew Poole on Proverbs 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 21:7 The robbery of the wicked shall destroy them; because they refuse to do judgment.Ver. 7. The robbery of the wicked shall destroy them.] Heb., Shall saw them: that is, shall bring upon them exquisite and extreme torments, such as the prophet Isaiah, and those martyrs were put unto unjustly; such as Agag suffered justly, and those barbarous Ammonites. Some render it dissecabit eos shall cut them in twain, as that evil servant, and those blasphemers of Daniel’ s God. Others render it, Shall abide upon them, or, Dwell with them. Their illgotten goods vanish, but their punishment remains. Their stolen venison is soon eaten up, but the shot is not yet paid; there is a sad reckoning…
Read John Trapp on Proverbs 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The robbery of the wicked.—Or, their violence. See above on Proverbs 1:19. (Comp. Psalms 9:15.)
Read Charles John Ellicott on Proverbs 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The robbery of the wicked] The wicked shall be terrified and ruined by the means they use to aggrandize themselves. And as they refuse to do judgment, they shall have judgment without mercy.
Read AdamClarke on Proverbs 21 →CambridgeThe Cambridge Bible for Schools and Colleges7. robbery] Rather, violence. destroy them] Rather, sweep them up, or catch them, as fishes, for example, in a net. Comp. Habakkuk 1:15, where the same Heb. word is used.
Read Cambridge on Proverbs 21 →Albert Barnes1798–1870Barnes' Notes on the BibleRobbery - Probably the “violence” which the wicked practice. Shall destroy them - More literally, carries them away.
Read Albert Barnes on Proverbs 21 →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 violence of the wicked will sweep them away because they refuse to do what is just.
The violence of the wicked will drive them away, because they refuse to do what is right.
The violence of the wicked will sweep them away because they refuse to do what is just.
The violence done by the wicked will drag them away because they refuse to do what is right.
Tyndale line
The robbery of the wicked shall destroy them; because they refuse to do judgment.
The violence of the wicked shall sweep them away, Because they refuse to do justice.
The violence of the wicked shall sweep them away; because they refuse to do judgment.
The robbery of the wicked shall destroy them; because they refuse to do judgment.
The robberie of the wicked shall destroy them: for they haue refused to execute iudgement.
Strictly literal
The devastation of the wicked sweepeth them away, because they refuse to do what is right.
The spoil of the wicked catcheth them, Because they have refused to do judgment.
The spoil of the wicked catches them, || Because they have refused to do judgment.
The robbery of the wicked will drag them away; because they refuse to execute justice.
The violence of the wicked will drag them away, for they refuse to do what is just.
From the Latin
The robberies of the wicked shall be their downfall, because they would not do judgment.
Simplified
The destruction caused by the wicked will destroy them, for they refuse to do what's right.
By their violent acts the evil-doers will be pulled away, because they have no desire to do what is right.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with six of the seven Hebrew words matched in the Greek translation. The differences lie primarily in the arrangement and choice of articles, not in the core message.
שֹׁד־ רְשָׁעִ֥ים יְגוֹרֵ֑ם כִּ֥י מֵ֝אֲנ֗וּ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃
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 Proverbs 21:7
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.
שֹׁד (shod) refers to concepts of violence and destruction, encompassing havoc, devastation, and ruin. It is derived from a root that suggests oppression and robbery. The term appears in contexts related to social sin and the consequences of violence, as noted in Job 5:21.
שֹׁד, שׁוֹד n.m. violence, havoc, devastation, ruin
base
H7701 שֹׁד, שׁוֹד violence, havoc, devastation, ruin
7701 shod shode
or showd (Job 5:21) {shode}; from 7736; violence,
ravage:--desolation, destruction, oppression, robbery,
spoil(-ed, -er, - ing), wasting.
see HEBREW for 07736
שֹׁד (shod) — violence.
1) havoc, violence, destruction, devastation, ruin
1a) violence, havoc (as social sin)
1b) devastation, ruin
N-ms — Noun common · masculine singular constructHNcmsc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
גָּרַר (garar) is a Hebrew verb meaning to drag or pull away. It can refer to dragging something roughly, chewing the cud, or sawing. The entries indicate various forms, including Qal (to drag), Niphal (to chew the cud), Poal (sawn), and Hithpoel (to roar). The word's usage spans different contexts, but no specific Old Testament verses are cited.
[גָּרַר] vb. drag, drag away
Qal drag away
Niph. (the) cud he cheweth not
Po‛al sawn with the saw
Hithpo. a (sweeping) roaring whirlwind
base
H1641 גָּרַר
1641 garar gaw-rar'
a primitive root; to drag off roughly; by implication, to
bring up the cud (i.e. ruminate); by analogy, to saw:--catch,
chew, X continuing, destroy, saw.
גָּרַר (ga.rar) — to drag/chew/saw.
1) to drag, drag away
1a) (Qal) to drag away
1b) (Niphal) to chew the cud
1c) (Poal) sawn (participle)
1d) (Hithpoel) roaring (participle)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָאֵן (ma'en) is a primitive root meaning to refuse. It is primarily used in the Piel form, indicating a strong refusal or rejection. The entries consistently emphasize this meaning without notable disagreement.
[מָאֵן] vb. Pi. refuse
base
H3985 מָאֵן refuse
3985 ma'en maw-ane'
a primitive root; to refuse:--refuse, X utterly.
מָאֵן (ma.en) — to refuse.
(Piel) to refuse
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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;