Psalms 58:11 — Word Study
WLCוְיֹאמַ֣ר אָ֭דָם אַךְ־ פְּרִ֣י לַצַּדִּ֑יק אַ֥ךְ יֵשׁ־ אֱ֝לֹהִ֗ים שֹׁפְטִ֥ים בָּאָֽרֶץ׃
BSAfor the righteoustsaddîyq [just, having God's nature, doubtless, without question]
| Greek | English | Parsing |
|---|---|---|
| וְיֹאמַ֣ר | so he may say | Conjunction, verb qal third person masculine singular |
| אָ֭דָם | anyone | Noun common, masculine singular absolute |
| אַךְ־ | surely | Adverb |
| פְּרִ֣י | fruit | Noun common, masculine singular absolute |
| לַצַּדִּ֑יק | [belongs] to the righteous | Preposition |
| אַ֥ךְ | surely | Adverb |
| יֵשׁ־ | there | |
| אֱ֝לֹהִ֗ים | [is] a God | Noun common, masculine plural absolute |
| שֹׁפְטִ֥ים | [who] judges | Verb, Qal, participle (active) masculine plural |
| בָּאָֽרֶץ׃ | on the earth | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!” |
| KJV | So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. |
| ASV | So that men shall say, Verily there is a reward for the righteous: Verily there is a God that judgeth in the earth. |
| YLT | And man saith: 'Surely fruit [is] for the righteous: Surely there is a God judging in the earth!' |
| WEB | so that men shall say, “Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.” |
| BBE | So that men will say, Truly there is a reward for righteousness; truly there is a God who is judge on the earth. |
The translations agree on the core message of the verse, emphasizing the certainty of a reward for the righteous and the affirmation of God's justice.
The verse consists of a main clause followed by several phrases that elaborate on the statements made by men, emphasizing the certainty of God's justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכִּי
verbהַ
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 58:11
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 — The Fate of the Wicked and the Righteousgenerated
Psalm 58:11 reflects on the ultimate justice of God, contrasting the fate of the wicked with the reward of the righteous. The psalmist asserts that there is a clear distinction between those who do evil and those who live justly, culminating in the affirmation that God will judge the earth. This theme resonates throughout the Psalms, emphasizing God's role as a righteous judge and the certainty of divine justice, as seen in passages like Psalm 73:13-15 and Malachi 3:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:13–15 | Surely in vain I have kept my heart pure; in innocence I have washed my hands. |
| 2 | Psalm 92:15 | to proclaim, “The LORD is upright; He is my Rock, and in Him there is no unrighteousness.” |
| 3 | Malachi 3:14 | You have said, ‘It is futile to serve God. What have we gained by keeping His requirements and walking mournfully before the LORD of Hosts? |
| 4 | Romans 2:5 | But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed. |
| 5 | Isaiah 3:10 | Tell the righteous it will be well with them, for they will enjoy the fruit of their labor. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — צַדִּיק, ve.yo.Margenerated
The word צַדִּיק (tsaddik) means 'righteous' and describes someone who is just, having God's nature. It conveys moral integrity and adherence to God's laws, often applied to individuals who are upright in character and actions. This term is central to the biblical understanding of justice and righteousness, highlighting the qualities that distinguish the righteous from the wicked.
In this verse, the use of צַדִּיק emphasizes the assurance of a reward for those who live righteously. The context suggests that the righteous will ultimately be vindicated, reinforcing the belief that their moral choices have eternal significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse agree on the essential meaning, emphasizing the presence of a reward for the righteous and the affirmation of God's justice.
Sentence Structuregenerated
The structure of the verse is governed by the finite verb יֹאמַ֣ר (yo.mar), which introduces the declaration made by men. The sentence includes a subject, אָ֭דָם (adam), and several phrases that elaborate on what is being said, including a predicate that affirms the existence of a righteous God.
The Hebrew word order places emphasis on the certainty of the statements, with the adverb אַךְ (akh) reinforcing the assurance of the reward and God's judgment.
Septuagint Backgroundgenerated
The Septuagint translates צַדִּיק as δίκαιος (dikaios), which also means 'righteous' and carries similar connotations of justice and moral uprightness. This choice reflects a consistent understanding of righteousness across both Hebrew and Greek texts.
The use of ἴδῃ in the Septuagint indicates a focus on the recognition of God's justice, aligning with the Hebrew emphasis on the certainty of reward for the righteous.
In plain words — the whole versegenerated
Psalm 58:11 declares that people will recognize the existence of a reward for those who are righteous and affirm that there is a God who judges the earth. This verse highlights the belief in divine justice and the ultimate vindication of the righteous.
Frequently Asked Questionsgenerated
It signifies that those who live justly and in accordance with God's will will receive blessings or vindication for their actions.
It emphasizes God's role as a just judge who oversees the actions of humanity and ensures that righteousness is rewarded.
It shows a collective acknowledgment of God's justice and the moral order in the world, reinforcing the belief that righteousness will ultimately prevail.
Passages like Psalm 73:13-15 and Malachi 3:14 also discuss the consequences of wickedness and the rewards for the righteous.
Reflection Questionsgenerated
- In what ways have I seen God's justice at work in my life or the lives of others?
- How can I embody the qualities of a righteous person in my daily actions?
- What does it mean for me to trust in God's judgment when I see injustice in the world?
- How can I encourage others to recognize the importance of living righteously?
The early church on this verse — how the Fathers read it
Hippolytus of Rome comments on this verse, arguing for God's oversight and justice in human affairs.
But since there is a time when the righteous shall rejoice, and sinners shall meet the end foretold for them, we must with all reason fully acknowledge and declare that God is inspector and overseer of all that is done among men,Early Church Fathers on Psalms 58 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 58:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo that a man shall say,.... Any man, and every man, especially, that is observing, wise, and knowing; he shall conclude, from such a dispensation of things, from God's dealing with the wicked after
Read John Gill on Psalms 58 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. So that a man shall say, Verily there is a reward for the righteous.
Read Robert Jamieson on Psalms 58 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd these administrations of God’ s providence shall be so evident and convincing, that not only good men shall be sensible thereof, but any man that sees them, yea, even such as were apt to dispute or doubt of God’ s providence, shall upon this eminent occasion break forth into such exclamations as this: Now I see that religion is not a vain and unprofitable thing, and that there is a God who doth now observe and govern, and, when he sees fit, judgeth the inhabitants of the earth, and will hereafter judge the whole world in righteousness, and recompense every man according to his works.
Read Matthew Poole on Psalms 58 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 58:11 So that a man shall say, Verily [there is] a reward for the righteous: verily he is a God that judgeth in the earth.Ver. 11. So that a man shall say, Verily there is a reward] Not the religious only, but the rational, Passim et palam haec duo profitebuntur, shall everywhere, and all abroad, say, as here, There is a reward] See my Righteous Man’ s Recompense. Verily he is a God that judgeth in the earth] Sitteth not idle in heaven, letting things run here at sixes and sevens, as fate or blind fortune will. Curiosus est, plenusque negotii Deus, saith Cicero.
Read John Trapp on Psalms 58 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. So that a man shall say] That is, people, seeing these just judgments of God, shall say, There is a reward (פרי peri, fruit) to the righteous man. He has not sown his seed in vain; he has not planted and watered in vain: he has the fruit of his labours, he eats the fruit of his doings. But wo to the wicked, it is ill with him; for the reward of his hands has been given him. He is a God that judgeth in the earth] There is a God who does not entirely defer judgment till the judgment-day; but executes judgment now, even in this earth; and thus continues to give such a proof of his hatred to sin and love to his followers that every considerate mind is convinced of it. And hence arise…
Read AdamClarke on Psalms 58 →CambridgeThe Cambridge Bible for Schools and Colleges11. So that a man shall say] Rather, So that men shall say: the mass of men, who are neither ‘righteous’ nor ‘wicked,’ but as it were spectators of the conflict between the righteous and the wicked. Verily] This particle expresses the recognition of a truth which has been obscured or questioned: ‘after all,’ ‘surely.’ Cp. Psalms 73:1. a reward] Lit. fruit. Cf. Isaiah 3:10. Their patient continuance in well-doing bears its harvest in due time (Galatians 6:9). verily he is a God] Better, Verily there is a God (R.V.). Contrary however to the general usage when God is spoken of, the predicate is in the plural: and perhaps Elτhξm is meant to be taken somewhat more vaguely, in parallelism and…
Read Cambridge on Psalms 58 →Albert Barnes1798–1870Barnes' Notes on the BibleSo that a man shall say - That is, every man shall say, or people everywhere shall see this. This expresses the result of a close observation of the divine dealings among people.
Read Albert Barnes on Psalms 58 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10, 11. These verses present the acquiescence of the righteous in the just judgment of the wicked, and the happy deliverance of the godly. Vengeance—Judicial justice.
Read Daniel Denison Whedon on Psalms 58 →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
Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!”
so that men shall say, “Most certainly there is a reward for the righteous. Most certainly there is a God who judges the earth.”
Then men will say, “There is surely a reward for the righteous! There is surely a God who judges the earth!”
Then observers will say, “Yes indeed, the godly are rewarded! Yes indeed, there is a God who judges in the earth!”
Tyndale line
So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
So that men shall say, Verily there is a reward for the righteous: Verily there is a God that judgeth in the earth.
So that men shall say, Verily there is a reward for the righteous: verily there is a God that judgeth in the earth.
So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.
And men shall say, Verily there is fruite for the righteous: doutlesse there is a God that iudgeth in the earth.
Strictly literal
And men shall say, Verily there is fruit for the righteous; verily there is a God that judgeth in the earth.
And man saith: 'Surely fruit [is] for the righteous: Surely there is a God judging in the earth!'
And man says: “Surely fruit [is] for the righteous: Surely there is a God judging in the earth!”
(58:12) So that a man shall say, Verily fruit will come for the righteous: verily there is a God that judgeth on the earth.
so that men will say, “Truly, there is a reward for the righteous person; truly there is a God who judges the earth.”
From the Latin
My God, his mercy shall prevent me.
Simplified
They will say, “There is definitely a reward for those who live right; there is certainly a God who judges fairly on earth.”
So that men will say, Truly there is a reward for righteousness; truly there is a God who is judge on the earth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Psalms 58:11 reads, "Then men will say, 'There is surely a reward for the righteous! There is surely a God who judges the earth!'" The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, matching all ten words, although its word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional differing readings for this verse, so the primary witnesses here are in agreement with the Masoretic Text.
וְיֹאמַ֣ר אָ֭דָם אַךְ־ פְּרִ֣י לַצַּדִּ֑יק אַ֥ךְ יֵשׁ־ אֱ֝לֹהִ֗ים שֹׁפְטִ֥ים בָּאָֽרֶץ׃
10 of the 10 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 58:11
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HC/Vqu3ms — Conjunction · verb qal third person masculine singularHC/Vqu3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HNcmsa — Noun common · masculine singular absoluteHNcmsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — PrepositionHRd/Aamsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HAcbsc — HAcbsc
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2