Hosea 2:19 — Word Study
WLCוְאֵרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם וְאֵרַשְׂתִּ֥יךְ לִי֙ בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט וּבְחֶ֖סֶד וּֽבְרַחֲמִֽים׃
BSAto turn asideçûwr Obj.ʼêth nameshêm BaalBaʻal lippeh notlôʼ to rememberzâkar stillʻôwd nameshêm
| Greek | English | Parsing |
|---|---|---|
| וְאֵרַשְׂתִּ֥יךְ | and I will betroth you | Verb piel sequential perfect first person common singular, suffix |
| לִ֖י | to myself | Preposition, suffix |
| לְעוֹלָ֑ם | for ever | Preposition, noun common masculine singular absolute |
| וְאֵרַשְׂתִּ֥יךְ | and I will betroth you | Verb piel sequential perfect first person common singular, suffix |
| לִי֙ | to myself | Preposition, suffix |
| בְּצֶ֣דֶק | in righteousness | Preposition, noun common masculine singular absolute |
| וּבְמִשְׁפָּ֔ט | and in justice | Conjunction, preposition, noun common masculine singular absolute |
| וּבְחֶ֖סֶד | and in covenant loyalty | Conjunction, preposition, noun common masculine singular absolute |
| וּֽבְרַחֲמִֽים׃ | and in compassion | Conjunction, preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion. |
| KJV | And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. |
| ASV | And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in justice, and in lovingkindness, and in mercies. |
| YLT | And I have betrothed thee to Me to the age, And betrothed thee to Me in righteousness, And in judgment, and kindness, and mercies, |
| WEB | I will betroth you to me forever. Yes, I will betroth you to me in righteousness, in justice, in loving kindness, and in compassion. |
| BBE | And I will take you as my bride for ever; truly, I will take you as my bride in righteousness and in right judging, in love and in mercies. |
Translations agree on the core meaning of God's betrothal, emphasizing commitment and relational qualities.
The sentence is structured around a main clause with additional phrases that elaborate on the nature of God's commitment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Hosea 2:19
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 — God's Covenant with Israelgenerated
Hosea 2:19 is part of a larger passage where God reaffirms His commitment to Israel, promising a relationship characterized by fidelity and love. This verse highlights the nature of God's covenant, emphasizing His desire for a deep, lasting bond with His people, contrasting their past unfaithfulness with His unwavering devotion. The surrounding verses discuss themes of restoration and reconciliation, portraying God's intent to heal and renew His relationship with Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 54:5 | For your husband is your Maker— the LORD of Hosts is His name— the Holy One of Israel is your Redeemer; He is called the God of all the earth. |
| 2 | Isaiah 62:3–5 | You will be a crown of glory in the hand of the LORD, a royal diadem in the palm of your God. |
| 3 | Jeremiah 3:14–15 | “Return, O faithless children,” declares the LORD, “for I am your master, and I will take you—one from a city and two from a family—and bring you to Zion. |
| 4 | John 3:29 | The bride belongs to the bridegroom. The friend of the bridegroom stands and listens for him, and is overjoyed to hear the bridegroom’s voice. That joy is mine, and it is now complete. |
| 5 | Romans 7:4 | Therefore, my brothers, you also died to the law through the body of Christ, that you might belong to another, to Him who was raised from the dead, in order that we might bear fruit to God. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — אֵרַשְׂתִּ֥יךְ, ve.'e.ras.Tikhgenerated
The verb אֵרַשׂ (aras) means to betroth or engage, signifying a formal commitment to marriage. This word is used in the Piel form, indicating an active role in the betrothal process, where God takes the initiative to engage with Israel.
In this verse, the use of the first person singular indicates a personal commitment from God to Israel, as He pledges to betroth them forever. The emphasis on betrothal signifies not just a legal agreement but a deep relational bond, underscoring the seriousness of God's promise.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses betroth consistently across translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb אֵרַשְׂתִּ֥יךְ, and I will betroth you, governs the entire verse, with multiple phrases detailing the nature of this betrothal. The structure emphasizes the commitments God makes to Israel, with each phrase elaborating on the qualities of the relationship.
The order of the clauses reflects a progression of thought: first, the betrothal itself, followed by the characteristics of that relationship — righteousness, justice, loving devotion, and compassion — illustrating the depth and breadth of God's promise.
Septuagint Backgroundgenerated
The Septuagint translates אֵרַשְׂתִּ֥יךְ as ἐχαρῶ, which carries the sense of joy in the betrothal. This choice highlights the positive and celebratory aspect of the covenant relationship, suggesting that God's engagement with Israel is not only a commitment but also a source of joy.
This translation choice indicates a slight shift in focus from the formal act of betrothal to the emotional response associated with it, emphasizing the joy that accompanies God's covenant promises.
In plain words — the whole versegenerated
Hosea 2:19 shows God promising to betroth Israel to Himself forever, emphasizing a relationship built on righteousness, justice, kindness, and compassion. This verse highlights God's desire for a lasting commitment with His people, contrasting their past unfaithfulness with His enduring love.
Frequently Asked Questionsgenerated
Betrothing Israel means establishing a covenant relationship, where God commits to a deep, loving partnership with His people, characterized by faithfulness and care.
Righteousness signifies that God's relationship with Israel is grounded in moral integrity and justice, setting a standard for how they should live in accordance with His will.
These terms highlight God's character, showing that His relationship with Israel is not only legal but also deeply emotional, filled with kindness and mercy.
This verse connects with other biblical promises of restoration and covenant, such as those found in Isaiah and Jeremiah, where God reaffirms His commitment to His people despite their failures.
Reflection Questionsgenerated
- In what ways can I reflect God's faithfulness in my own relationships?
- How do the qualities of righteousness and justice shape my understanding of God's character?
- What does it mean to me personally that God desires a covenant relationship with His people?
- How can I demonstrate loving devotion and compassion in my interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on the significance of God's betrothal to Israel, discussing themes of divine love and covenant fidelity.
You have wisely thought it a subject of inquiry, whether there be any difference in God's love towards those who have believed from their childhood, and those who have believed in the course of their youth or more advanced age;Early Church Fathers on Hosea 2 →
How great is God’s mercy! A prostitute fornicates with many lovers, and because of her offense is handed over to the beasts. After she returns to her husband, she is said not at all to be reconciled to him but rather to be betrothed.Early Church Fathers on Hosea 2 →
First, he [God] betrothed her [Israel] in Abraham (or rather, in Egypt) so that he may have an everlasting spouse. Second, on Mount Sinai in the betrothal, he gave her the equity and judgment of the law and the compassion added to the law,Early Church Fathers on Hosea 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I will betroth thee unto me for ever,.... Which is taking them into a marriage relation with himself; and is to be understood not of the whole body of God's elect, who were secretly betrothed to
Read John Gill on Hosea 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
Read Robert Jamieson on Hosea 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I, thy God, who was offended, but now am reconciled, though I was divorcing thee, will now betroth, on new terms enter marriage covenant with thee, O Israel, who art my people, and leavest thine idolatries and rebellions. Unto me, God of mercy and truth, who hath forgiven and changed thee, and made thee suitable to myself, and who will be as kind and gracious as thou canst desire or need. For ever: the former covenant was broken, and the marriage nulled, but now it shall be an everlasting contract and marriage between my Israel and their God. I will betroth thee unto me: this promise is repeated to confirm it, and to remove scruples and jealousies. In righteousness; on equal terms on…
Read Matthew Poole on Hosea 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 2:19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.Ver. 19. And I will betroth thee unto me for ever] This, because it could not be easily believed, is thrice repeated. We believe not (whatever men may dream to the contrary) without much ado and many conflicts. When faith goes about to lay hold on Christ, the devil raps her on the fingers, and would beat her off. Hence she is fain to take great pains for it, to work hard for her living. The apostle speaks more than once of the work of faith, τοεργοντηςπιστεως, 1 Thessalonians 1:3 2 Thessalonians 1:11. And it is no less difficult (say…
Read John Trapp on Hosea 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19, 20) Then Jehovah, turning again to the wife of His youth, says to her, “I will betroth thee” (as at the first, when maiden undefiled). Three times is this phrase repeated. “Righteousness” and “judgment” indicate the equitable terms on which God would accept the penitent; and lest this thought should crush her with fear, “lovingkindness” and “tender mercies” follow; and lest this should seem too good, He adds “with faithfulness” (to myself). I will betroth thee.—It is in the betrothal of humanity to God in Christ’s incarnation that the human race, which had so deeply revolted, returns to Him, and knows the Lord.
Read Charles John Ellicott on Hosea 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. I will betroth thee unto me] The people are always considered under the emblem of a wife unfaithful to her husband. In righteousness] According to law, reason, and equity. In judgment] According to what is fit and becoming. In lovingkindness] Having the utmost affection and love for thee. In mercies.] Forgiving and blotting out all past miscarriages. Or there may be an allusion here to the dowry given by the husband to his wife: "I will give righteousness," &c., as a dowry.
Read AdamClarke on Hosea 2 →CambridgeThe Cambridge Bible for Schools and Colleges19. I will betroth thee unto me] A second marriage-ceremony among the Israelites had to be preceded by a second betrothal. Jehovah promises here that this betrothal shall be ‘for ever’, i.e., that no differences shall destroy the mutual harmony between Jehovah and His people, (comp. Jeremiah 31:35-37; Isaiah 54:8-10). Righteousness and justice, &c. shall be as it were the bond which unites the pair. The triple mention of the betrothal indicates the solemnity of the act.
Read Cambridge on Hosea 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I will betroth her unto Me forever - God does not say here, “I will forgive her;” “I will restore her;” “I will receive her back again;” “I will again shew her love and tenderness.” Much as these
Read Albert Barnes on Hosea 2 →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
So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion.
I will betroth you to me forever. Yes, I will betroth you to me in righteousness, in justice, in loving kindness, and in compassion.
So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion.
I will commit myself to you forever; I will commit myself to you in righteousness and justice, in steadfast love and tender compassion.
Tyndale line
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in justice, and in lovingkindness, and in mercies.
And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies.
And I will betroth thee to me for ever; yes, I will betroth thee to me in righteousness, and in judgment, and in loving-kindness, and in mercies.
And I wil marry thee vnto me for euer: yea, I will marry thee vnto me in righteousnes, and in iudgement, and in mercy and in compassion.
Strictly literal
And I will betroth thee unto me for ever; and I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies;
And I have betrothed thee to Me to the age, And betrothed thee to Me in righteousness, And in judgment, and kindness, and mercies,
And I have betrothed you to Me for all time, || And betrothed you to Me in righteousness, || And in judgment, and kindness, and mercies,
(2:21) And I will betroth thee unto me for ever: yea, I will betroth thee unto me in righteousness, and in justice, and in loving-kindness, and in mercy.
I will promise to be your husband forever. I will promise to be your husband in righteousness, justice, covenant faithfulness, and mercy.
From the Latin
And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.
Simplified
I will make you my wife forever; I will make you my wife in goodness and justice and love and mercy.
And I will take you as my bride for ever; truly, I will take you as my bride in righteousness and in right judging, in love and in mercies.
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 presents the verse as a clear declaration of God's commitment to Israel, while the Septuagint aligns closely with it, though its wording reflects a different syntactical structure. The Dead Sea Scrolls show some textual damage, but the fragments that remain do not alter the core message of God's betrothal.
וְאֵרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם וְאֵרַשְׂתִּ֥יךְ לִי֙ בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט וּבְחֶ֖סֶד וּֽבְרַחֲמִֽים׃
7 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.
[והסרתי] [את] [שמות] הבעלים [מפי׳ה] [ולא] [יזכרו] [עוד] [בשמ׳ם]
1 word on the leather — 8 supplied entire by an editor.
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 Hosea 2:19
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.
אָרַשׂ (aras) is a Hebrew verb meaning to betroth or engage. It has a primitive root form and can be used in different grammatical aspects, such as the Piel, where a man betroths a woman, and the Pual, indicating being betrothed. The entries consistently emphasize its focus on engagement for marriage.
[אָרַשׂ] vb. betroth
Pi. betroth (subj. man) obj. woman
Pu. be betrothed
base
H781 [אָרַשׂ] betroth
781 'aras aw-ras'
a primitive root; to engage for matrimony:--betroth,
espouse.
אָרַשׂ (a.ra.s) — to betroth.
1) to betroth, engage
1a) (Piel) to betroth (man or woman)
1b) (Pual) to be betrothed
Hc/Vpq1cs/Sp2fs — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp2fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
אָרַשׂ (aras) is a Hebrew verb meaning to betroth or engage. It has a primitive root form and can be used in different grammatical aspects, such as the Piel, where a man betroths a woman, and the Pual, indicating being betrothed. The entries consistently emphasize its focus on engagement for marriage.
[אָרַשׂ] vb. betroth
Pi. betroth (subj. man) obj. woman
Pu. be betrothed
base
H781 [אָרַשׂ] betroth
781 'aras aw-ras'
a primitive root; to engage for matrimony:--betroth,
espouse.
אָרַשׂ (a.ra.s) — to betroth.
1) to betroth, engage
1a) (Piel) to betroth (man or woman)
1b) (Pual) to be betrothed
Hc/Vpq1cs/Sp2fs — Verb piel sequential perfect first person common singular · suffixHc/Vpq1cs/Sp2fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
רַחַם (racham) primarily means 'womb' and is associated with the idea of nurturing. It also refers to 'compassion' in its plural form, רַחֲמִים (rachamim), indicating a deep, tender love or mercy. The word is built from a root that conveys a sense of cherishing, often linked to the maternal aspect of compassion.
רֶ֫חֶם, רַ֫חַם n.m. womb
base
רַחֲמִים n.m. abs. pl. intens. compassion
base
H7356a רֶ֫חֶם, רַ֫חַם womb H7356b רַחֲמִים abs. pl. intens. compassion
7356 racham rakh'-am
from 7355; compassion (in the plural); by extension, the womb
(as cherishing the fetus); by implication, a maiden:--
bowels, compassion, damsel, tender love, (great, tender)
mercy, pity, womb.
see HEBREW for 07355
רַחַם (ra.cham) — womb.
womb
Another spelling of re.chem (רֶ֫חֶם "womb" H7358)
רַחֲמִים (ra.cha.mim) — compassion.
compassion
Aramaic equivalent: re.chem (רַחֲמִין "compassion" H7359)
HC/R/Ncmpa — Conjunction · preposition · noun common masculine plural absoluteHC/R/Ncmpa
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF