Psalms 7:8 — Word Study
WLCיְהוָה֮ יָדִ֪ין עַ֫מִּ֥ים שָׁפְטֵ֥נִי יְהוָ֑ה כְּצִדְקִ֖י וּכְתֻמִּ֣י עָלָֽי׃
BSAcongregationʻêdâh peoplelᵉʼôm to turnçâbab heightmârôwm to returnshûwb
| Greek | English | Parsing |
|---|---|---|
| יְהוָה֮ | Yahweh | Noun proper |
| יָדִ֪ין | let him judge | Verb, Qal, imperfect third person masculine singular |
| עַ֫מִּ֥ים | peoples | Noun common, masculine plural absolute |
| שָׁפְטֵ֥נִי | vindicate me | Verb qal imperative second person masculine singular, suffix |
| יְהוָ֑ה | O Yahweh | Noun proper |
| כְּצִדְקִ֖י | according to righteousness my | Preposition, noun common masculine singular construct, suffix |
| וּכְתֻמִּ֣י | and according to integrity my | Conjunction, preposition, noun common masculine singular construct |
| עָלָֽי׃ | on me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity. |
| KJV | The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me. |
| ASV | Jehovah ministereth judgment to the peoples: Judge me, O Jehovah, according to my righteousness, and to mine integrity that is in me. |
| YLT | Jehovah doth judge the peoples; Judge me, O Jehovah, According to my righteousness, And according to mine integrity on me, |
| WEB | Yahweh administers judgment to the peoples. Judge me, Yahweh, according to my righteousness, and to my integrity that is in me. |
| BBE | The Lord will be judge of the peoples; give a decision for me, O Lord, because of my righteousness, and let my virtue have its reward. |
The translations agree on the psalmist's appeal for divine judgment and vindication.
The verse has a main clause followed by a plea and a basis for that plea, emphasizing the psalmist's reliance on God's justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbעֵדָה
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 7:8
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 — A Plea for Divine Judgmentgenerated
Psalm 7:8 is a heartfelt appeal from the psalmist to the LORD, who is depicted as the ultimate judge of the nations. The psalmist requests vindication based on his righteousness and integrity, emphasizing a desire for divine justice in the face of adversaries. This theme of seeking God's judgment is common in the psalms, where the faithful often call upon God to act justly on their behalf.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:8 | He judges the world with justice; He governs the people with equity. |
| 2 | Psalm 11:4 | The LORD is in His holy temple; the LORD is on His heavenly throne. His eyes are watching closely; they examine the sons of men. |
| 3 | Psalm 82:1 | God presides in the divine assembly; He renders judgment among the gods: |
| 4 | Psalm 96:13 | before the LORD, for He is coming— He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness. |
| 5 | Psalm 98:9 | before the LORD, for He comes to judge the earth. He will judge the world with righteousness and the peoples with equity. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — שָׁפְטֵ֥נִי, sha.fe.Te.nigenerated
The verb שָׁפַט (shaphat) means to judge or govern. It conveys the idea of making a legal decision or pronouncing a verdict, which is crucial in this context as the psalmist seeks vindication from the LORD.
The imperative form used here indicates a direct plea to God for action. The psalmist is not merely stating a fact; he is actively asking for God to judge him, suggesting a deep trust in God's justice and a desire for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree that the psalmist asks the LORD to judge him.
Sentence Structuregenerated
The structure of the verse centers around two main actions: יָדִ֪ין (he judges) and שָׁפְטֵ֥נִי (vindicate me). The first clause introduces the subject and action, while the second clause presents the psalmist's plea for judgment based on his moral standing.
The sentence flows from the declaration of God's role as judge to the personal appeal for vindication, emphasizing the relationship between divine judgment and personal righteousness.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָדִ֪ין is rendered as συναγωγὴ (synagōgē), which can imply gathering or assembly. This choice suggests a broader context of judgment that encompasses the gathering of peoples before God.
This translation indicates a communal aspect of judgment, highlighting that the psalmist's plea is not just for personal vindication but also for the justice of the nations.
In plain words — the whole versegenerated
Psalm 7:8 expresses the psalmist's request for the LORD to judge the nations and to vindicate him based on his righteousness and integrity. This plea emphasizes a deep trust in God's justice and the desire for divine intervention in the face of adversity.
Frequently Asked Questionsgenerated
It signifies God's authority over nations and communities, ensuring justice and righteousness among them.
The psalmist seeks assurance that he is judged fairly based on his moral integrity and righteousness.
This verse reflects the common theme in the Psalms where the faithful call upon God to act justly and defend them against their adversaries.
These terms highlight the psalmist's moral standing and appeal to God's character as a just judge.
Reflection Questionsgenerated
- In what areas of my life do I seek God's judgment and vindication?
- How can I demonstrate integrity and righteousness in my daily actions?
- What does it mean to trust in God's justice when faced with adversity?
- How can I support others who are seeking justice in their lives?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the nature of divine judgment and the distinction between human and divine righteousness.
There is an important difference between human righteousness and that of God; the Psalmist wishes to be judged according to the righteousness of the Lord, knowing for sure that this will mean salvation for him.Early Church Fathers on Psalms 7 →
These words seem to contain some boastfulness and to be very much like the prayer of the Pharisee who was exalting himself, but, if one considers them reasonably,Early Church Fathers on Psalms 7 →
In these words the divine David has not left a testimony to his own righteousness: we hear him protesting the opposite, “because I acknowledge my lawlessness, and my sin is always before me”;Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord shall judge the people,.... The inhabitants of the world in general; for God is the Judge of all the earth, and he judges the world in righteousness daily, and ministers judgment in
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt belongs to thee to judge all persons and people, and to give sentence between them, especially when they appeal unto thee; which I now do. If I be guilty of those evil designs towards him, wherewith Cush and others charge me, do thou give sentence against me; but if I be just and innocent towards him, as thou knowest I am and have been. do thou plead my right.
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:8 The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity [that is] in me.Ver. 8. The Lord shall judge the people] The Ethiopian judges leave the chief seat ever empty, thereby acknowledging that God is the chief judge. Accordiny to my righteousness] viz. In this particular crime, whereof I am accused. Great is the confidence of a good conscience toward God. Such only can abide by the everlasting burnings.
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) The Lord shall.—Better, Jehovah judgeth the nations. Everything is complete, and the work of judgment begins. The poet prays that his sentence may be according to his own consciousness of righteousness and integrity. Of this plea of innocence Jerome says, “David could not say this; this properly belongs to the Saviour, who was sinless.” Others think it is the ideal Israel, which stands before Jehovah’s tribunal. But we may compare Job’s protestations of innocence, and his persistent demand for a trial. David (if he is the author) refers naturally to his innocence of the charge calumniously brought against him. As between Saul and himself, his conduct had been blameless.
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. The Lord shall judge the people] He will execute justice and maintain truth among them. They shall not be as sheep without a shepherd. Judge me, O Lord] Let my innocence be brought to the light, and my just dealing made clear as the noonday.
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges8. Render as R.V.: The lord ministereth judgement to the peoples. Jehovah has taken His seat and opened the assize (cp. the exactly similar sequence of ideas in Psalms 9:7-8 : and see Isaiah 3:13-14, R.V.): and the Psalmist comes forward with a plea to have justice done him. judge me] Here as elsewhere, of a judgement favourable to the petitioner (Psalms 26:1, Psalms 35:24, Psalms 43:1, Psalms 82:3): ‘do me justice.’ David challenges a decision according to his righteousness and his integrity; not that he would claim to be perfect and sinless, but he has “a conscience void of offence toward God and toward men,” and protests his innocence of the charges of treachery which have been brought…
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord shall judge the people - Expressing his confident belief that God would interpose, and that his judgment would not much longer be delayed.
Read Albert Barnes on Psalms 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity.
Yahweh administers judgment to the peoples. Judge me, Yahweh, according to my righteousness, and to my integrity that is in me.
The LORD judges the peoples; vindicate me, O LORD, according to my righteousness and integrity.
The Lord judges the nations. Vindicate me, Lord, because I am innocent, because I am blameless, O Exalted One!
Tyndale line
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.
Jehovah ministereth judgment to the peoples: Judge me, O Jehovah, according to my righteousness, and to mine integrity that is in me.
The LORD ministereth judgment to the peoples: judge me, O LORD, according to my righteousness, and to mine integrity that is in me.
The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to my integrity that is in me.
The Lord shall iudge the people: Iudge thou me, O Lord, according to my righteousnesse, and according to mine innocencie, that is in mee.
Strictly literal
Jehovah shall minister judgment to the peoples. Judge me, Jehovah, according to my righteousness, and according to mine integrity which is in me.
Jehovah doth judge the peoples; Judge me, O Jehovah, According to my righteousness, And according to mine integrity on me,
YHWH judges the peoples; Judge me, O YHWH, || According to my righteousness, || And according to my integrity [that is] on me.
(7:9) The Lord will judge the people: judge me, O Lord, according to my righteousness, and according to my integrity [grant] me [recompense].
Yahweh, judge the nations; vindicate me, Yahweh, because I am righteous and innocent, Most High.
From the Latin
And a congregation of people shall surround thee. And for their sakes return thou on high.
Simplified
The Lord judges all people. Defend me, Lord, because I do what is right, because of my integrity.
The Lord will be judge of the peoples; give a decision for me, O Lord, because of my righteousness, and let my virtue have its reward.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Psalm 7:8. However, the Septuagint's word order and specific terms may reflect a different interpretive approach.
יְהוָה֮ יָדִ֪ין עַ֫מִּ֥ים שָׁפְטֵ֥נִי יְהוָ֑ה כְּצִדְקִ֖י וּכְתֻמִּ֣י עָלָֽי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 7:8
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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)
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
HNpt — Noun properHNpt
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)
HR/Ncmsc/Sp1bs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
תֹּם (tom) refers to completeness or integrity, encompassing notions of fullness, innocence, and simplicity. It is derived from a root meaning to be complete or perfect. The word appears in contexts related to moral uprightness and wholeness, though the specific verses are not detailed in the entries.
תֹּם n.[m.] completeness, integrity
completeness, fulness
innocence, simplicity
integrity
תֻּמִּים
base
H8537 תֹּם completeness, integrity
8537 tom tome
from 8552; completeness; figuratively, prosperity; usually
(morally) innocence:--full, integrity, perfect(-ion),
simplicity, upright(-ly, -ness), at a venture. See 8550.
see HEBREW for 08552
see HEBREW for 08550
תֹּם (tom) — integrity.
1) integrity, completeness
1a) completeness, fulness
1b) innocence, simplicity
1c) integrity
HC/R/Ncmsc/Sp1bs — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp1bs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs