Proverbs 25:5 — Word Study
WLCהָג֣וֹ רָ֭שָׁע לִפְנֵי־ מֶ֑לֶךְ וְיִכּ֖וֹן בַּצֶּ֣דֶק כִּסְאֽוֹ׃
BSARemovehâgâh [take away, drive out] the wickedrâshâʻ [morally wrong, guilty of sin] from the king’smelek [royal, sovereign] presencepânîym [face, before] and his thronekiççêʼ [seat of power, authority] will be establishedkûwn▸ [set up, secured] in righteousnesstsedeq [justice, moral integrity]
| Greek | English | Parsing |
|---|---|---|
| הָג֣וֹ | remove | Verb, Qal, infinitive absolute |
| רָ֭שָׁע | [the] wicked | Noun common, masculine singular absolute |
| לִפְנֵי־ | before | Preposition, noun common masculine plural construct |
| מֶ֑לֶךְ | a king | Noun common, masculine singular absolute |
| וְיִכּ֖וֹן | so it may be established | Conjunction, verb niphal third person masculine singular |
| בַּצֶּ֣דֶק | in righteousness | Preposition, noun common masculine singular absolute |
| כִּסְאֽוֹ׃ | throne his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remove the wicked from the king’s presence, and his throne will be established in righteousness. |
| KJV | Take away the wicked from before the king, and his throne shall be established in righteousness. |
| ASV | Take away the wicked from before the king, And his throne shall be established in righteousness. |
| YLT | Take away the wicked before a king, And established in righteousness is his throne. |
| WEB | Take away the wicked from the king’s presence, and his throne will be established in righteousness. |
| BBE | Take away evil-doers from before the king, and the seat of his power will be made strong in righteousness. |
Where they part company is הָגָה — see How Translations Differ.
The sentence is structured with a main command followed by a consequence, clearly linking the removal of the wicked to the establishment of righteousness.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָגָה
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 25:5
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 in Leadershipgenerated
Proverbs 25:5 emphasizes the importance of removing wickedness from a ruler's court to establish a throne built on righteousness. This principle reflects the broader theme in Proverbs regarding the qualities of wise leadership and the moral responsibilities of those in power. The surrounding verses provide practical wisdom on how to interact with authority and the consequences of moral choices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 20:8 | A king who sits on a throne to judge sifts out all evil with his eyes. |
| 2 | 1 Kings 2:33–46 | Their blood will come back upon the heads of Joab and his descendants forever; but for David, his descendants, his house, and his throne, there shall be peace from the LORD forever.” |
| 3 | Esther 7:10 | So they hanged Haman on the gallows he had prepared for Mordecai. Then the fury of the king subsided. |
| 4 | Esther 8:11–17 | By these letters the king permitted the Jews in each and every city the right to assemble and defend themselves, to destroy, kill, and annihilate all the forces of any people or province hostile to them, including women and children, and to plunder their possessions. |
| 5 | Psalm 101:7–8 | No one who practices deceit shall dwell in my house; no one who tells lies shall stand in my presence. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הָגָה, ha.Gogenerated
The verb הָגָה (ha.Go) is a Qal infinitive absolute meaning to remove or drive out. This word conveys a strong sense of expulsion, particularly of evil or wrongdoing, as seen in contexts like Isaiah 30:28 where God removes adversaries.
The passive construction in the verse implies that the removal of the wicked is essential for the establishment of a just rule. The lexicons emphasize this notion of removal, indicating that it is a necessary action for maintaining moral integrity in leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word remove is used, which aligns with the KJV and ASV that also choose remove for הָגָה.
Sentence Structuregenerated
The main verb הָג֣וֹ governs the sentence, indicating the action of removal, while the phrases that follow elaborate on what is to be removed and the resulting establishment of the throne. The structure emphasizes the relationship between the removal of the wicked and the establishment of righteousness.
The sentence is constructed with a clear cause-and-effect relationship, where the removal of the wicked leads directly to the establishment of a righteous throne.
Septuagint Backgroundgenerated
The Septuagint translates הָגָה as κτεῖνε, which means 'to kill' or 'to slay.' This choice suggests a more drastic interpretation of removal, possibly indicating the severity of the consequences of wickedness in leadership.
This translation choice reflects a narrowing of the concept, focusing on the ultimate removal of evil rather than a broader call to expel wickedness from the king's presence.
In plain words — the whole versegenerated
Proverbs 25:5 tells us to remove wicked people from the presence of a king to ensure that his rule is based on righteousness. This verse highlights the importance of moral integrity in leadership and the impact that the character of those around a leader can have on governance.
Frequently Asked Questionsgenerated
It means to expel immoral or corrupt individuals from the court to maintain a just and righteous rule.
Righteousness ensures that the king's decisions are fair and just, leading to a stable and respected rule.
Leaders should surround themselves with individuals who uphold moral values to create a positive and just environment.
Wickedness in leadership can include corruption, dishonesty, and unethical behavior that undermines justice and integrity.
Reflection Questionsgenerated
- In what ways can I ensure that I am surrounded by people who uphold moral integrity?
- How can I apply the principle of removing wickedness in my own life and leadership?
- What are the consequences of allowing wickedness to persist in positions of authority?
- How does this verse challenge my understanding of justice and righteousness in leadership?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the need to remove impiety from leadership to maintain a righteous rule.
Remove the impiety from the face of the king, etc. Remove the impiety of persecuting Christians from the mind of Saul, or of any other zealots of the law, and when they begin to preach Christ,Early Church Fathers on Proverbs 25 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 25:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake away the wicked [from] before the king,.... Wicked ministers and counsellors; they are the "dross", worthless and useless; yea, hurtful and pernicious.
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake away the dross from the silver, and there shall come forth a vessel for the finer. The finer - the melter; the goldsmith. Take away the wicked (from) before the king.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom before the king; from his court and councils. Shall be established, by removing them who by their wicked counsels and practices provoked God’ s displeasure against the king, and blasted his reputation, and alienated the hearts of his people from him. Established in righteousness, by such impartial execution of justice.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:5 Take away the wicked [from] before the king, and his throne shall be established in righteousness.Ver. 5. Take away the wicked.] Who are compared elsewhere also to dross, and fitly; for as dross is a kind of unprofitable earth, and hath no good metal in it; so in the wicked is no good to be found, but pride, worldliness, &c. Frobisher, in his voyage to discover the Straits, being tossed up and down with foul weather, snows, and unconstant winds, returned home, having gathered a great quantity of stones, which he thought to be minerals, from which, when there could be drawn neither gold nor silver, nor any other metal, we have seen them, saith Master Camden, cast forth to fix…
Read John Trapp on Proverbs 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) His throne shall be established in righteousness—whereas violence and wrong pull it down. (Jeremiah 21:12; Jeremiah 22:3, sqq.; Zechariah 7:9, sqq.)
Read Charles John Ellicott on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleThe interpretation of the proverb of Pro 25:4. The king himself, like the Lord whom he represents, is to sit as “a refiner of silver” Malachi 3:3.
Read Albert Barnes on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4, 5. Take away the dross, etc. — Let wicked counsellors and companions be removed from the king, and their places filled with good men, and the government will be established by equity and justice.
Read Daniel Denison Whedon on Proverbs 25 →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
Remove the wicked from the king’s presence, and his throne will be established in righteousness.
Take away the wicked from the king’s presence, and his throne will be established in righteousness.
Remove the wicked from the king’s presence, and his throne will be established in righteousness.
remove the wicked from before the king, and his throne will be established in righteousness.
Tyndale line
Take away the wicked from before the king, and his throne shall be established in righteousness.
Take away the wicked from before the king, And his throne shall be established in righteousness.
Take away the wicked from before the king, and his throne shall be established in righteousness.
Take away the wicked from before the king, and his throne shall be established in righteousness.
Take away the wicked from the King, and his throne shall be stablished in righteousnes.
Strictly literal
take away the wicked from before the king, and his throne shall be established in righteousness.
Take away the wicked before a king, And established in righteousness is his throne.
Take away the wicked before a king, || And his throne is established in righteousness.
Take away the wicked from before the king, and his throne will be firmly established in righteousness.
Even so, remove wicked people from the presence of the king and his throne will be established by doing what is right.
From the Latin
Take away wickedness from the face of the king, and his throne shall be established with justice.
Simplified
Remove the wicked from the king's presence and the king will rule securely and justly.
Take away evil-doers from before the king, and the seat of his power will be made strong in righteousness.
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 agree on the wording of this verse, with all seven words matched in the translation. This consistency indicates a shared understanding of the necessity of removing wickedness for righteous governance.
הָג֣וֹ רָ֭שָׁע לִפְנֵי־ מֶ֑לֶךְ וְיִכּ֖וֹן בַּצֶּ֣דֶק כִּסְאֽוֹ׃
7 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 25:5
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.
הָגָה (hagah) is a primitive root meaning to remove or drive out. The entries consistently emphasize this notion of removal, with no significant disagreement among lexicons.
הָגָה vb. remove
base
H1898 הָגָה remove
1898 hagah haw-gaw'
a primitive root; to remove:--stay, stay away.
הָגָה (ha.gah) — to remove.
(Qal) to remove, drive out
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
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 singular absoluteHNcmsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
Conj | V-Niphal-Imperf-3ms — Conjunction · verb niphal third person masculine singularHC/VNu3ms
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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,
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms