Psalms 82:8 — Word Study
WLCקוּמָ֣ה אֱ֭לֹהִים שָׁפְטָ֣ה הָאָ֑רֶץ כִּֽי־ אַתָּ֥ה תִ֝נְחַ֗ל בְּכָל־ הַגּוֹיִֽם׃
BSAAriseqûwm [stand up, rise to power] O Godʼĕlôhîym [Elohim, the supreme Judge] judgeshâphaṭ [vindicate, govern] the earthʼerets [land, nations] forkîy [because, since] allkôl [every, the whole] the nationsgôwy [Gentiles, people-groups] ◂are Yourʼattâh [belong to, are the inheritance of, your own, as your possession] inheritancenâchal▸ [heritage, possession]
| Greek | English | Parsing |
|---|---|---|
| קוּמָ֣ה | arise ! | Verb qal imperative second person masculine singular, suffix |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| שָׁפְטָ֣ה | judge ! | Verb qal imperative second person masculine singular, suffix |
| הָאָ֑רֶץ | the earth | Particle, noun common feminine singular absolute |
| כִּֽי־ | for | Particle |
| אַתָּ֥ה | you | Pronoun |
| תִ֝נְחַ֗ל | you have an inheritance | Verb, Qal, imperfect second person masculine singular |
| בְּכָל־ | among all | Preposition, noun common masculine singular construct |
| הַגּוֹיִֽם׃ | the nations | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Arise, O God, judge the earth, for all the nations are Your inheritance. |
| KJV | Arise, O God, judge the earth: for thou shalt inherit all nations. |
| ASV | Arise, O God, judge the earth; For thou shalt inherit all the nations. |
| YLT | Rise, O God, judge the earth, For Thou hast inheritance among all the nations! |
| WEB | Arise, God, judge the earth, for you inherit all of the nations. |
| BBE | Up! O God, come as judge of the earth; for all the nations are your heritage. |
Where they part company is שָׁפְטָ֣ה — see How Translations Differ.
The sentence has a main imperative followed by a causal clause explaining the reason for the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbנָחַל
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 82:8
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 Call for Divine Judgmentgenerated
Psalm 82:8 expresses a desire for God to rise up and judge the earth, emphasizing His role as the ultimate authority. This verse is part of a larger passage where the psalmist laments the injustice and ignorance of earthly rulers, reminding them of their accountability to God. The call for God to act reflects a deep trust in His justice and sovereignty over all nations, which is a recurring theme in the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:6 | Arise, O LORD, in Your anger; rise up against the fury of my enemies. Awake, my God, and ordain judgment. |
| 2 | Psalm 44:26 | Rise up; be our help! Redeem us on account of Your loving devotion. |
| 3 | 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. |
| 4 | Psalm 102:13 | You will rise up and have compassion on Zion, for it is time to show her favor— the appointed time has come. |
| 5 | Isaiah 51:9 | Awake, awake, put on strength, O arm of the LORD. Wake up as in days past, as in generations of old. Was it not You who cut Rahab to pieces, who pierced through the dragon? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — קוּמָ֣ה, ku.Mahgenerated
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' or 'to stand up.' It conveys a sense of taking action, often in a context of authority or power, as seen in various biblical passages. The imperative form here indicates a direct command for God to act.
In this verse, קוּם serves as a powerful invocation for God to rise and exercise His judgment, highlighting the urgency of the psalmist's plea. The use of this verb underscores the expectation of divine intervention in a world where justice seems absent.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around the imperative verbs קוּמָ֣ה and שָׁפְטָ֣ה, commanding God to arise and judge. The direct address to God establishes the subject and the urgency of the plea.
The phrase הָאָ֑רֶץ serves as the object of the judgment, while the prepositional phrase בְּכָל־ הַגּוֹיִֽם specifies the scope of God's inheritance, emphasizing that all nations are included in His dominion.
Septuagint Backgroundgenerated
In the Septuagint, קוּמָ֣ה is rendered as ἀνάστα, which carries a similar imperative meaning of 'rise' or 'stand up.' This choice maintains the urgency of the command for God to act.
The Greek term κρῖνον for שָׁפְטָ֣ה emphasizes the judicial aspect of God's role, aligning with the psalmist's call for divine justice.
In plain words — the whole versegenerated
Psalm 82:8 is a call for God to rise and judge the earth, asserting that all nations belong to Him. The psalmist emphasizes the need for divine justice in a world where earthly rulers fail to uphold righteousness.
Frequently Asked Questionsgenerated
To judge the earth means that God will assess the actions of nations and rulers, ensuring justice and righteousness are upheld.
The psalmist calls upon God to arise as a plea for divine intervention in a world filled with injustice and corruption.
The nations being God's inheritance signifies His sovereignty over all peoples and His authority to govern and judge them.
This verse encapsulates the recurring theme in the Psalms of seeking God's justice and intervention in human affairs, especially when rulers fail to act justly.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's judgment and guidance?
- How can I reflect God's justice in my interactions with others?
- What does it mean for me to recognize that all nations belong to God?
- How can I support those who are seeking justice in their communities?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss God's justice and authority. Their quotations illustrate the enduring significance of the psalmist's plea for divine intervention.
Often were the righteous given into the hands of the wicked, not that the latter might be honored but that the former might be tested;Early Church Fathers on Psalms 82 →
“For you shall inherit all the nations.” We pray that you be judge because you have compassion on all nations. What was the prophet’s intention in saying, “You shall inherit all the nations,” instead of,Early Church Fathers on Psalms 82 →
And therefore that this vice may be cured, in the person of the Prophet himself it is said, "Arise, O God, and judge the earth" [Psalms 82:8];Early Church Fathers on Psalms 82 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 82:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleArise, O God,.... These are the words of the prophet, or of the church, whom he represents, addressing Christ, who is God over all; that seeing there was such a corruption and degeneracy in the
Read John Gill on Psalms 82 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryArise, O God, judge the earth: for thou shalt inherit all nations.
Read Robert Jamieson on Psalms 82 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeeing the state of the world is so universally corrupt and desperate, and thy vicegerents betray their trust, and oppress and ruin the nations of the earth, whom they were appointed to preserve, do thou therefore, O God, take the sword of justice into thine own hand, and maintain the cause and rights of the oppressed against their potent oppressors, and let truth and justice be established in all the parts of the earth. For as thou wast the Creator, so thou still art the supreme and unquestionable Lord, and Possessor, and Ruler of all nations, and therefore do thou protect and rescue them from all those who invade thine and their rights. And although at present thou seemest in some sort to…
Read Matthew Poole on Psalms 82 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 82:8 Arise, O God, judge the earth: for thou shalt inherit all nations.Ver. 8. Arise, O God, judge the earth] Take the matter into thine own hand, for it is but time, all things here being, so ill-ordered by thy substitutes; nam alioqui prae iudiciorum constupratione terra tota videtur collapsura, all will be nought else. For thou shalt inherit all nations] Thou, Lord Jesus, shalt, Psalms 2:8 Hebrews 1:1-14 : 2 Kings 11:15. Come, therefore, yea, come quickly.
Read John Trapp on Psalms 82 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Arise.—The psalm would have been incomplete had not the poet here resumed in his own person, with an appeal to the Supreme Judge to carry His decrees into effect against the oppressors of Israel. Here, at least, if not all through it, the affliction of the community, and the perversion of justice by foreign rulers, are the motives of the song. It is as if, despairing of the amendment of the corrupt magistrates, the poet, pleading for Israel, takes his case out of their hands, as Cranmer in the play takes his case out of the hands of the council, and entrusts it to the Great Judge of the world, to whom, as a special inheritance, Israel belonged, but who was also to show His claim to the…
Read Charles John Ellicott on Psalms 82 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Arise, O God, judge the earth] Justice is perverted in the land: take the sceptre, and rule thyself. For thou shalt inherit all nations.] Does not this last verse contain a prophecy of our Lord, the calling of the Gentiles, and the prevalence of Christianity over the earth? Thus several of the fathers have understood the passage. It is only by the universal spread of Christianity over the world, that the reign of righteousness and justice is to be established: and of whom can it be said that he shall inherit all nations, but of Jesus Christ? ANALYSIS OF THE EIGHTY-SECOND PSALM There are three parts in this Psalm: - I. The prophet's proclamation, Psalms 82:1. II. God's controversy…
Read AdamClarke on Psalms 82 →CambridgeThe Cambridge Bible for Schools and Colleges8. The Psalmist has watched the trial and condemnation of Israel’s judges; and the sight stirs him to appeal to God Himself to assume the office of Judge not only for Israel but for all the world. If Israel’s judges have failed so lamentably in their duty towards their own countrymen, how can Israel rule the world, though all the nations have been promised to its kings for their inheritance (Psalms 2:8)? Nay, God Himself—Thou is emphatic—must take possession of all the nations as their Sovereign and their Judge.
Read Cambridge on Psalms 82 →Albert Barnes1798–1870Barnes' Notes on the BibleArise, O God, judge the earth - That is, Since there is such a failure in the administration of justice by those to whom it pertains, and who are appointed to do it in thy stead, do thou, O God, come
Read Albert Barnes on Psalms 82 →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
Arise, O God, judge the earth, for all the nations are Your inheritance.
Arise, God, judge the earth, for you inherit all of the nations.
Arise, O God, judge the earth, for all the nations are Your inheritance.
Rise up, O God, and execute judgment on the earth! For you own all the nations.
Tyndale line
Arise, O God, judge the earth: for thou shalt inherit all nations.
Arise, O God, judge the earth; For thou shalt inherit all the nations.
Arise, O God, judge the earth: for thou shalt inherit all the nations.
Arise, O God, judge the earth: for thou wilt inherit all nations.
O God, arise, therefore iudge thou the earth: for thou shalt inherite all nations.
Strictly literal
Arise, O God, judge the earth; for thou shalt inherit all the nations.
Rise, O God, judge the earth, For Thou hast inheritance among all the nations!
Rise, O God, judge the earth, || For You have inheritance among all the nations!
Arise, O God, judge the earth; for thou wilt possess all the nations.
Arise, God, judge the earth, for you have an inheritance in all the nations.
From the Latin
Gebal, and Ammon and Amalec: the Philistines, with the inhabitants of Tyre.
Simplified
Stand up, Lord, and judge the earth, for all the nations belong to you.
Up! O God, come as judge of the earth; for all the nations are your heritage.
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 reads: "קוּמָ֣ה אֱ֭לֹהִים שָׁפְטָ֣ה הָאָ֑רֶץ כִּֽי־ אַתָּ֥ה תִ֝נְחַ֗ל בְּכָל־ הַגּוֹיִֽם׃" The Septuagint aligns closely with the Masoretic Text, matching 9 out of 9 words in a word-by-word correspondence, although it presents the words in its own order and structure. The Dead Sea Scrolls (Mas1e) also agree with the Masoretic Text, presenting the same wording: "קומ׳ה אלהים שפט׳ה הארץ כי אתה תנחל בכל הגוים." Thus, both the Septuagint and the Dead Sea Scrolls confirm the reading of the Masoretic Text without significant differences.
קוּמָ֣ה אֱ֭לֹהִים שָׁפְטָ֣ה הָאָ֑רֶץ כִּֽי־ אַתָּ֥ה תִ֝נְחַ֗ל בְּכָל־ הַגּוֹיִֽם׃
9 of the 9 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.
קומ׳ה אלהים שפט׳ה הארץ כי אתה תנחל בכל הגוים
9 words on the leather.
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 82:8
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.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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)
N-mp — 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)
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/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
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
נָחַל (nachal) is a Hebrew verb meaning to inherit or take possession. It encompasses various aspects of acquiring property, including dividing land and bequeathing inheritance. The entries detail its uses in different grammatical forms, such as Qal for taking possession and Hiphil for giving as an inheritance. There is no significant disagreement among the lexicons regarding its meanings.
נָחַל vb. denom. get or take as a possession
Qal
take possession, inherit
fig. have or get as a possession, property
divide the land for a possession
Pi. divide for a possession
Hithp. possess oneself of land
Hiph.
give as a possession
cause to inherit, give as an inheritance
Hoph. made to possess
base
H5157 נָחַל vb. denom. get or take as a possession
5157 nachal naw-khal'
a primitive root; to inherit (as a (figurative) mode of
descent), or (generally) to occupy; causatively, to bequeath,
or (generally) distribute, instate:--divide, have
((inheritance)), take as a heritage, (cause to, give to, make
to) inherit, (distribute for, divide (for, for an, by), give
for, have, leave for, take (for)) inheritance, (have in, cause
to, be made to) possess(-ion).
נָחַל (na.chal) — to inherit.
1) to get as a possession, acquire, inherit, possess
1a) (Qal)
1a1) to take possession, inherit
1a2) to have or get as a possession or property (fig.)
1a3) to divide the land for a possession
1a4) to acquire (testimonies) (fig.)
1b) (Piel) to divide for a possession
1c) (Hithpael) to possess oneself of
1d) (Hiphil)
1d1) to give as a possession
1d2) to cause to inherit, give as an inheritance
1e) (Hophal) to be allotted, be made to possess
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
in-her'-i-tans (nahalah, "something inherited," "occupancy," "heirloom," "estate," "portion"): The word is used in its widest application in the Old Testament Scriptures, referring not only to an estate received by a child from its parents, but also to the land received by the children of Israel as a gift from Yahweh. And in the figurative and poetical sense, the expression is applied to the kingdom of God as represented in the consecrated lives of His followers. In a similar sense, the Psalmist is represented as speaking of the Lord as the portion of his inheritance. In addition to the above word, the King James Version translations as inheritance, morashah, "a possession," "heritage" (De 33:4; Eze 33:24); yerushshah, "something occupied," "a patrimony," "possession" (
[HEIR]
The laws of inheritance among the Hebrews were very simple. Land might be mortgaged, but could not be alienated, Nu 36:6-9. See JUBILEE. The only permanent right to property was by heritage, or lineal succession. The eldest son had a double portion. Females had no territorial possession; but if a man left no sons, his daughters inherited-on condition of their marrying into a family within the tribe to which their father belonged. If a man had no children, his land passed to distant relatives, according to a law laid down in Nu 27:8-11. The Law of Moses rendered wills unnecessary; they were introduced, however, at a later period, Ga 3:15 Heb 9:17. Property was sometimes…
→ Provisions for inheritance under Levirate marriages Ge 38:7-11; Nu 36:6-9; De 25:5-10; Ru 3:1-8; 4:7-17
→ UNCLASSIFIED SCRIPTURES RELATING TO Ge 15:3; 21:9-11; 24:36; 25:5,6; 48:21,22; Nu 27:6-11; De 21:15-17; 1Ki 21:3; 2Ch 21:3; Job 42:15; Pr 17:2; 20:21;
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.