Psalms 119:7 — Word Study
WLCא֭וֹדְךָ בְּיֹ֣שֶׁר לֵבָ֑ב בְּ֝לָמְדִ֗י מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃
BSAI will praise Youyâdâh▸ [give thanks, confess] with an uprightyôsher [morally straight, fair] heartlêbâb [innermost being, mind and emotions] when I learnlâmad [am taught, guided] Your righteoustsedeq [just, fair] judgmentsmishpâṭ [decisions, justice]
| Greek | English | Parsing |
|---|---|---|
| א֭וֹדְךָ | I will give thanks to you | Verb hiphil imperfect first person common singular, suffix |
| בְּיֹ֣שֶׁר | in uprightness of | Preposition, noun common masculine singular construct |
| לֵבָ֑ב | heart | Noun common, masculine singular absolute |
| בְּ֝לָמְדִ֗י | when learn I | Preposition, verb qal infinitive construct common, suffix |
| מִשְׁפְּטֵ֥י | [the] judgments of | Noun common, masculine plural construct |
| צִדְקֶֽךָ׃ | righteousness your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will praise You with an upright heart when I learn Your righteous judgments. |
| KJV | I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. |
| ASV | I will give thanks unto thee with uprightness of heart, When I learn thy righteous judgments. |
| YLT | I confess Thee with uprightness of heart, In my learning the judgments of Thy righteousness. |
| WEB | I will give thanks to you with uprightness of heart, when I learn your righteous judgments. |
| BBE | I will give you praise with an upright heart in learning your right decisions. |
Where they part company is א֭וֹדְךָ — see How Translations Differ.
The sentence has one main clause and two subordinate phrases, which clarify the manner and timing of the praise.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 119:7
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 — Meditation on God's Judgmentsgenerated
Psalm 119:7 is part of a larger reflection on the importance of God's commandments and judgments. The psalmist desires to praise God with a sincere heart, indicating that true worship comes from understanding and learning God's ways. This theme of learning and obedience is prevalent throughout the psalm, emphasizing the relationship between knowledge of God's laws and heartfelt worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:171 | My lips pour forth praise, for You teach me Your statutes. |
| 2 | Psalm 9:1 | I will give thanks to the LORD with all my heart; I will recount all Your wonders. |
| 3 | Psalm 86:12–13 | I will praise You, O Lord my God, with all my heart; I will glorify Your name forever. |
| 4 | 1 Chronicles 29:13–17 | Now therefore, our God, we give You thanks, and we praise Your glorious name. |
| 5 | Psalm 119:12–18 | Blessed are You, O LORD; teach me Your statutes. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — א֭וֹדְךָ, 'od.khagenerated
The verb א֭וֹדְךָ ('od.kha) is a form of יָדָה (yadah), meaning to give thanks or praise. It suggests an act of worship where the psalmist extends his hands in gratitude towards God. This word appears frequently in the Psalms, often in contexts of worship and confession.
The parsing indicates that it is a hiphil imperfect verb in the first person, which means the psalmist is expressing a future intention to praise God. The suffix indicates that the praise is directed towards God, emphasizing a personal relationship.
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 of the verse is א֭וֹדְךָ, I will praise, which governs the entire sentence. The structure includes a prepositional phrase describing the manner of praise, a noun phrase specifying the object of the praise, and a clause indicating the condition under which this praise will occur.
The prepositional phrase בְּיֹ֣שֶׁר (in uprightness of) modifies the verb, indicating that the praise is to be given with a morally straight heart. This structure emphasizes the importance of the inner state of the worshiper in relation to their actions.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew א֭וֹדְךָ is rendered as σοι (to You), indicating a direct address to God. This choice maintains the personal aspect of the psalmist's praise.
The Greek word εὐθύτητι corresponds to בְּיֹ֣שֶׁר, suggesting a similar emphasis on uprightness, which aligns with the moral integrity expressed in the Hebrew text.
In plain words — the whole versegenerated
Psalm 119:7 expresses the psalmist's commitment to praise God sincerely from a heart that is morally upright. He indicates that this praise will occur when he learns about God's righteous judgments, highlighting the connection between understanding God's ways and true worship.
Frequently Asked Questionsgenerated
Praising God with an upright heart means to worship Him sincerely and morally, reflecting a genuine relationship and understanding of His justice.
Learning God's judgments helps the worshiper understand His character and ways, leading to more meaningful and informed praise.
Uprightness in worship signifies integrity and sincerity, aligning the worshiper's heart with God's standards of righteousness.
Teaching is crucial for guiding individuals in understanding God's laws and judgments, which in turn enriches their worship experience.
Reflection Questionsgenerated
- In what ways can I ensure my heart is upright when I come to worship?
- How can learning about God's judgments enhance my relationship with Him?
- What practices can help me grow in understanding God's righteousness?
- How does gratitude play a role in my daily life as a believer?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, highlighting the connection between the psalmist's confession and the learning of God's judgments.
"I will confess unto You," he says, "O Lord, in the directing of my heart; in that I shall have learned the judgments of Your righteousness" [Psalms 119:7].Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will praise thee with uprightness of heart,.... In the most sincere manner, in the most affectionate way, with the whole heart; sensible of great favours received, and great obligations laid under;
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePraise thee, i.e. worship thee; one eminent duty of God’ s worship being put for all, as is frequent in Scripture. With uprightness of heart; or, with a right mind or heart; in a right manner, so as may be acceptable to thee, and beneficial to myself. When I shall have learned thy righteous judgments; when by thy good Spirit I shall be more fully instructed in the meaning of thy word; which is the only rule of thy worship; for want of a sound knowledge whereof many persons run into superstitious or erroneous practices.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:7 I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.Ver. 7. I will praise thee with uprightness] David was yet but a learner; and if God would teach him to profit in knowledge and holiness, he would lift up many a humble, joyful, and thankful heart to him.
Read John Trapp on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges7. I will give thanks unto thee … when I learn &c. (R.V.)] The Psalmist knows that he has not yet attained to a complete knowledge of God’s revealed Will; but he gives thanks for every advance. The will to obey (Psalms 119:5-6) is the condition of progress (cp. John 7:17); and throughout the Psalm he prays repeatedly for teaching and direction.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI will praise thee with uprightness of heart - With an upright and sincere heart. When I shall have learned - Hebrew, “In my learning.” In the practice or act of learning them.
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleà, Aleph.1-8. Blessed are the undefiled—This, the first division, contains a general declaration of the blessing of faithfulness to the divine law.
Read Daniel Denison Whedon on Psalms 119 →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
I will praise You with an upright heart when I learn Your righteous judgments.
I will give thanks to you with uprightness of heart, when I learn your righteous judgments.
I will praise You with an upright heart when I learn Your righteous judgments.
I will give you sincere thanks, when I learn your just regulations.
Tyndale line
I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.
I will give thanks unto thee with uprightness of heart, When I learn thy righteous judgments.
I will give thanks unto thee with uprightness of heart, when I learn thy righteous judgments.
I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.
I will praise thee with an vpright heart, when I shall learne the iudgements of thy righteousnesse.
Strictly literal
I will give thee thanks with uprightness of heart, when I shall have learned thy righteous judgments.
I confess Thee with uprightness of heart, In my learning the judgments of Thy righteousness.
I confess You with uprightness of heart, || In my learning the judgments of Your righteousness.
I will thank thee with uprightness of heart, when I learn thy righteous ordinances.
I will give thanks to you with an upright heart when I learn your righteous decrees.
From the Latin
With them that hate peace I was peaceable: when I spoke to them they fought against me without cause.
Simplified
I will praise you sincerely as I learn from you the right way to live.
I will give you praise with an upright heart in learning your right decisions.
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 closely in this verse, with all six words matched. The Septuagint's word order differs but maintains the same essential meaning as the Hebrew.
א֭וֹדְךָ בְּיֹ֣שֶׁר לֵבָ֑ב בְּ֝לָמְדִ֗י מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃
6 of the 6 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 Psalms 119:7
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp2ms
The Hebrew word יֹ֫שֶׁר (*yosher*) refers to concepts of straightness and uprightness, encompassing moral implications of rightness and what is due. It is derived from a root meaning to be straight. The entries consistently highlight its application to both physical paths and ethical conduct.
יֹ֫שֶׁר n.m. straightness, uprightness
straightness, evenness, of paths
rightness, uprightness
what is due, right
base
H3476 יֹ֫שֶׁר straightness, uprightness . straightness, evenness, of paths
. rightness, uprightness
. what is due, right
3476 yosher yo'-sher
from 3474; the right:--equity, meet, right, upright(-ness).
see HEBREW for 03474
יֹ֫שֶׁר (yo.sher) — uprightness.
1) straightness, uprightness
1a) straightness, evenness (moral implications)
1b) rightness, uprightness
1c) what is right, what is due
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp1bs
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-mp — Noun common · masculine plural constructHNcmpc
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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms