Psalms 7:9 — Word Study
WLCיִגְמָר־ נָ֬א רַ֨ע׀ רְשָׁעִים֮ וּתְכוֹנֵ֪ן צַ֫דִּ֥יק וּבֹחֵ֣ן לִ֭בּ֗וֹת וּכְלָי֗וֹת אֱלֹהִ֥ים צַדִּֽיק׃
BSAThe LordYᵉhôvâh to judgedîyn Amawʻam to judgeshâphaṭ The LordYᵉhôvâh Righteousnesstsedeq integritytôm uponʻal
| Greek | English | Parsing |
|---|---|---|
| יִגְמָר־ | may it come to an end | Verb, Qal, imperfect third person masculine singular |
| נָ֬א | please | Particle |
| רַ֨ע׀ | [the] evil of | |
| רְשָׁעִים֮ | wicked [people] | Noun common, masculine plural absolute |
| וּתְכוֹנֵ֪ן | and may you establish | Conjunction, verb piel second person masculine singular |
| צַ֫דִּ֥יק | [the] righteous | |
| וּבֹחֵ֣ן | and [who] tests | Conjunction, verb qal participle (active) masculine singular |
| לִ֭בּ֗וֹת | hearts | Noun common, feminine plural absolute |
| וּכְלָי֗וֹת | and kidneys | Conjunction, noun common feminine plural absolute |
| אֱלֹהִ֥ים | O God | Noun common, masculine plural absolute |
| צַדִּֽיק׃ | righteous |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds. |
| KJV | Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins. |
| ASV | Oh let the wickedness of the wicked come to an end, but establish thou the righteous: For the righteous God trieth the minds and hearts. |
| YLT | Let, I pray Thee be ended the evil of the wicked, And establish Thou the righteous, And a trier of hearts and reins is the righteous God. |
| WEB | Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God. |
| BBE | O let the evil of the evil-doer come to an end, but give strength to the upright: for men's minds and hearts are tested by the God of righteousness. |
Translations agree on the plea for God to end evil and establish the righteous.
The structure presents a main plea followed by a request for establishment, emphasizing the psalmist's urgent call for divine action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 7:9
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 Justicegenerated
Psalm 7:9 is a cry for divine justice, where the psalmist requests God to terminate the evil of the wicked while establishing the righteous. This reflects a common theme in the Psalms, where the faithful seek God's intervention against wrongdoing and affirmation of justice, as seen in the surrounding verses that emphasize God's role as a judge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:5–6 | You have rebuked the nations; You have destroyed the wicked; You have erased their name forever and ever. |
| 2 | Psalm 10:15–18 | Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found. |
| 3 | Psalm 58:6 | O God, shatter their teeth in their mouths; O LORD, tear out the fangs of the lions. |
| 4 | Psalm 74:10–11 | How long, O God, will the enemy taunt You? Will the foe revile Your name forever? |
| 5 | Isaiah 37:36–38 | Then the angel of the LORD went out and struck down 185,000 men in the camp of the Assyrians. When the people got up the next morning, there were all the dead bodies! |
The Treasury of Scripture Knowledge — 23 references, hung on the phrase they belong to
The Key Word — יִגְמָר־, yig.mor-generated
The verb יִגְמָר (yig.mar) means to cease or come to an end. It conveys the idea of completion or termination, indicating a strong desire for the cessation of evil actions.
This verb is in the imperfect tense, suggesting an ongoing action or a plea for future action. The psalmist implores God to act decisively against wickedness, highlighting the urgency of the request.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as Put an end, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb יִגְמָר governs the main clause, with two additional clauses following it. The structure emphasizes the psalmist's urgent request for divine action against wickedness.
The sentence is built around the main verb, with the subject and object clearly defined, creating a straightforward plea for justice.
Septuagint Backgroundgenerated
The Septuagint translates יִגְמָר with κύριος (kurios), indicating a direct appeal to the Lord. This reflects a consistent understanding of God's authority and power to enact justice.
This choice emphasizes God's sovereignty in bringing about the end of evil, aligning with the psalmist's request.
In plain words — the whole versegenerated
Psalm 7:9 is a plea directed to God, asking Him to stop the evil actions of the wicked and to support those who are righteous. The psalmist emphasizes God's role as a judge who examines the hearts and minds of people.
Frequently Asked Questionsgenerated
The psalmist seeks divine intervention to stop the harmful actions of those who do wrong, reflecting a desire for justice.
Calling God 'righteous' emphasizes His just nature and moral authority, reinforcing the psalmist's appeal for justice.
This phrase indicates that God examines the inner thoughts and intentions of individuals, ensuring that justice is based on true understanding.
This verse reflects a common theme in the Psalms where the faithful seek God's justice and intervention against evil, highlighting the relationship between God and His people.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's justice against wrongdoing?
- How can I reflect God's righteousness in my own actions?
- What does it mean to me that God searches my heart and mind?
- How can I encourage others to turn away from wickedness and pursue righteousness?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, reflecting on the completion of wickedness as a divine act.
"But let the wickedness of sinners be consummated" [Psalms 7:9]. He says, "be consummated," be completed, according to that in the Apocalypse,Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOh, let the wickedness of the wicked come to an end,.... Which will not be till the measure of it is fully up, and that will not be till the wicked are no more; for, as long as they are in the world
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins. Oh let the wickedness ... come to an end.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet the malice of mine enemies cease, put a stop to their wicked practices, either by changing their hearts, or by tying their hands, or some other way; say to it, as thou dost to the sea, Hitherto hast thou gone, but thou shalt go no further, and here shall thy proud waves be stayed. Or, The wickedness of the wicked shall have an end; not an end of perfection, which is to be accomplished; but all end of termination, it shall cease; and an end of destruction, it shall be rooted out. Or, Let, I pray thee, wickedness consume the wicked, i.e. those that are maliciously and incorrigibly such. And so this prayer is opposed to that following prayer for the just. And such prayers against some…
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.Ver. 9. Oh let the wickedness, &c.] Put a stop to their rage and rancour. But establish the just] The overthrow of the one will be a strengthening to the other; as it was between the house of Saul and David, 2 Samuel 3:1. But who are just? The righteous God trieth the hearts and reins] i.e. The thoughts and affections or lusts of people, and accordingly esteemeth of them; for Mens cuiusque is est quisque; and God judgeth a man according to the hidden man of his heart, Cogitationum et cupiditatum (Junius).
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Establish.—Literally, let him stand erect. For the righteous God trieth.—Better, thou trier of hearts and reins, thou just God. The Hebrew word translated try is used, like it, for testing metals (Psalms 12:6; Proverbs 17:3).
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The wickedness of the wicked] The iniquity of Saul's conduct. But establish the just] Show the people my uprightness.
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges9, 10. His own personal need is but one small part of the great cause, and he passes on to pray for the larger hope of the universal destruction of evil and triumph of the righteous.
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleOh let the wickedness of the wicked come to and end - Of all the wicked; wickedness not in this particular case only, but wickedness of all forms, and in all lands.
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
Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds.
Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God.
Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds.
May the evil deeds of the wicked come to an end! But make the innocent secure, O righteous God, you who examine inner thoughts and motives!
Tyndale line
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
Oh let the wickedness of the wicked come to an end, but establish thou the righteous: For the righteous God trieth the minds and hearts.
Oh let the wickedness of the wicked come to an end, but establish thou the righteous: for the righteous God trieth the hearts and reins.
Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.
Oh let the malice of the wicked come to an ende: but guide thou the iust: for the righteous God trieth the hearts and reines.
Strictly literal
Oh let the wrong of the wicked come to an end, and establish thou the righteous [man]; even thou that triest the hearts and reins, the righteous God.
Let, I pray Thee be ended the evil of the wicked, And establish Thou the righteous, And a trier of hearts and reins is the righteous God.
Please let the evil of the wicked be ended, || And establish the righteous, || And a trier of hearts and reins is the righteous God.
(7:10) Oh let the evil of the wicked come to an end; but establish the just, O thou, who triest the hearts and reins, O righteous God.
May the evil deeds of the wicked come to an end, but establish the righteous people, righteous God, you who examine hearts and minds.
From the Latin
The Lord judgeth the people. Judge me, O Lord, according to my justice, and according to my innocence in me.
Simplified
Please bring an end to the evil done by the wicked; vindicate those who do good, for you are the God of right who examines hearts and minds.
O let the evil of the evil-doer come to an end, but give strength to the upright: for men's minds and hearts are tested by the God of righteousness.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalm 7:9, with all words matched in their respective languages. This indicates a strong consistency in the transmission of this verse.
יִגְמָר־ נָ֬א רַ֨ע׀ רְשָׁעִים֮ וּתְכוֹנֵ֪ן צַ֫דִּ֥יק וּבֹחֵ֣ן לִ֭בּ֗וֹת וּכְלָי֗וֹת אֱלֹהִ֥ים צַדִּֽיק׃
11 of the 11 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 7:9
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.
גָּמַר (gamar) is a Hebrew verb meaning to end or come to an end. It encompasses ideas of completion, cessation, and performance. The entries indicate its use in various contexts, including failure and perfection. An Aramaic equivalent is noted as גְּמַר (ge.mar), meaning 'to complete'.
גָּמַר vb. end, come to an end, complete
base
H1584 גָּמַר
1584 gamar gaw-mar'
a primitive root; to end (in the sense of completion or
failure):--cease, come to an end, fail, perfect, perform.
גָּמַר (ga.mar) — to cease.
1) to end, come to an end, complete, cease
1a) (Qal)
1a1) to come to an end, be no more
1a2) to bring to an end, complete
2) (TWOT) to fail, perfect, perform
Aramaic equivalent: ge.mar (גְּמַר "to complete" H1585)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HAamsc — HAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
HC/Vpu2ms — Conjunction · verb piel second person masculine singularHC/Vpu2ms
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
HAamsa — HAamsa
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
HC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
לִבָּה (libbah) is a feminine noun meaning 'heart.' It is derived from the root word לֵב (lev), which also means 'heart.' The entries indicate that this term is used in contexts related to the heart, as seen in Ezekiel 16:30, where a correction is suggested.
[לִבָּה] Ez 16:30 should be corrected
base
H3826 לִבָּה
3826 libbah lib-baw'
feminine of 3820; the heart:--heart.
see HEBREW for 03820
לִבָּה (lib.bah) — heart.
heart
HNcfpa — Noun common · feminine plural absoluteHNcfpa
כִּלְיָה (kilyah) refers to kidneys in the plural form, primarily as a physical organ. It can also denote the seat of emotion and affection figuratively, and is used in the context of sacrificial animals. The term is derived from a related word for 'kidney' and is noted for its figurative use in describing the mind or interior self.
[כִּלְיָה] n.f. only pl. kidneys
base
H3629 [כִּלְיָה] only pl. kidneys
3629 kilyah kil-yaw'
feminine of 3627 (only in the plural); a kidney (as an
essential organ); figuratively, the mind (as the interior
self):--kidneys, reins.
see HEBREW for 03627
כִּלְיָה (kil.yah) — kidney.
1) kidneys
1a) of physical organ (lit.)
1b) of seat of emotion and affection (fig.)
1c) of sacrificial animals
2) (TWOT) reins
HC/Ncfpa — Conjunction · noun common feminine plural absoluteHC/Ncfpa
kid'-niz (always in the plural: kelayoth; nephroi; Latin renes, whence the English "reins"): "Reins" and "kidneys" are synonyms, but the King James Version undertook a distinction by using the former word in the figurative, the latter in the literal passages. the English Revised Version has followed the King James Version exactly, but the American Standard Revised Version has retained "reins" only in Job 16:13; La 3:13; Re 2:23, elsewhere substituting "heart," except in Ps 139:13, where "inward parts" is used. the King James Version and the English Revised Version also have "reins" for chalatsayim, in Isa 11:5 (the…
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…
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
HAamsa — HAamsa