Isaiah 5:7 — Word Study
WLCכִּ֣י כֶ֜רֶם יְהוָ֤ה צְבָאוֹת֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְאִ֣ישׁ יְהוּדָ֔ה נְטַ֖ע שַׁעֲשׁוּעָ֑יו וַיְקַ֤ו לְמִשְׁפָּט֙ וְהִנֵּ֣ה מִשְׂפָּ֔ח לִצְדָקָ֖ה וְהִנֵּ֥ה צְעָקָֽה׃ ס
BSAForkîy the vineyardkerem [a garden of chosen ones] of the LORDYᵉhôvâh [Yehovah, the self-existent God] of Hoststsâbâʼ [the Commander of the armies of angels] is the housebayith [the family, the nation] of IsraelYisrâʼêl and the menʼîysh of JudahYᵉhûwdâh [the tribe of Judah, the people of praise] are the plantneṭaʻ [a pleasant plantation, a delightful garden] of His delightshaʻshuaʻ [His pleasure, His joy] He lookedqâvâh▸ for justicemishpâṭ [upright judgment, righteousness] but sawhinnêh bloodshedmispâch△ [violence, oppression] for righteousnesstsᵉdâqâh [moral integrity, virtue] but heardhinnêh a cry of distresstsaʻăqâh [a shout, an outcry, suffering, anguish]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| כֶ֜רֶם | [the] vineyard of | Noun common, masculine singular construct |
| יְהוָ֤ה | Yahweh | Noun proper |
| צְבָאוֹת֙ | of hosts | Noun common, feminine plural absolute |
| בֵּ֣ית | [is] [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| וְאִ֣ישׁ | and everyone of | Conjunction, noun common masculine singular construct |
| יְהוּדָ֔ה | Judah | Noun proper |
| נְטַ֖ע | [is] [the] plantation of | Noun common, masculine singular construct |
| שַׁעֲשׁוּעָ֑יו | delight his | Noun common masculine plural construct, suffix |
| וַיְקַ֤ו | and he waited | Verb, Piel, sequential imperfect third person masculine singular |
| לְמִשְׁפָּט֙ | for justice | Preposition, noun common masculine singular absolute |
| וְהִנֵּ֣ה | and there! | Conjunction, particle |
| מִשְׂפָּ֔ח | bloodshed | Noun common, masculine singular absolute |
| לִצְדָקָ֖ה | for righteousness | Preposition, noun common feminine singular absolute |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| צְעָקָֽה׃ ס | an outcry | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the vineyard of the LORD of Hosts is the house of Israel, and the men of Judah are the plant of His delight. He looked for justice, but saw bloodshed; for righteousness, but heard a cry of distress. |
| KJV | For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. |
| ASV | For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry. |
| YLT | Because the vineyard of Jehovah of Hosts [Is] the house of Israel, And the man of Judah His pleasant plant, And He waiteth for judgment, and lo, oppression, For righteousness, and lo, a cry. |
| WEB | For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant. He looked for justice, but behold, oppression, for righteousness, but behold, a cry of distress. |
| BBE | For the vine-garden of the Lord of armies is the people of Israel, and the men of Judah are the plant of his delight: and he was looking for upright judging, and there was blood; for righteousness, and there was a cry for help. |
The translations agree on the overall meaning of the verse, particularly regarding the metaphor of Israel as the vineyard of the LORD.
The verse is structured around a main clause with several subordinate clauses detailing God's expectations and the disappointing reality.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָוָה
The sentence as the grammar sees it Open the tree ›
1 of 17 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 5:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Vineyard of the LORDgenerated
Isaiah 5:7 uses the metaphor of a vineyard to illustrate God's relationship with Israel. The verse highlights God's expectations for His people, comparing them to a vineyard that should yield good fruit, yet instead produces injustice and cries of suffering. This reflects a broader theme in Isaiah, where the prophet calls for moral integrity and social justice within the community of Israel, urging them to align with God's standards as seen in Isaiah 1:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 80:8–11 | You uprooted a vine from Egypt; You drove out the nations and transplanted it. |
| 2 | Jeremiah 12:10 | Many shepherds have destroyed My vineyard; they have trampled My plot of ground. They have turned My pleasant field into a desolate wasteland. |
| 3 | Isaiah 62:5 | For as a young man marries a young woman, so your sons will marry you; and as a bridegroom rejoices over his bride, so your God will rejoice over you. |
| 4 | Psalm 147:11 | The LORD is pleased with those who fear Him, who hope in His loving devotion. |
| 5 | Psalm 149:4 | For the LORD takes pleasure in His people; He adorns the afflicted with salvation. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — כֶּרֶם, Khe.remgenerated
The word כֶּרֶם (kerem) means 'vineyard' and symbolizes a place of cultivation and care. In this context, it represents Israel as God's chosen people, intended to produce righteousness and justice.
As a noun in the construct state, it connects directly to the following noun, indicating that Israel is not just any vineyard, but specifically the vineyard of the LORD, emphasizing His ownership and expectation of fruitful living.
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 main verb וַיְקַו (vay.Kav), meaning 'and he waited,' governs the sentence, reflecting God's expectation for justice and righteousness. This structure emphasizes the contrast between what God sought and what was found.
The sentence is built around a series of noun phrases that describe both the subject (the vineyard and its inhabitants) and the predicates (what God looked for versus what He found), creating a layered meaning that highlights the disappointment in the absence of justice.
Septuagint Backgroundgenerated
The Septuagint translates כֶּרֶם as ἀμπελὼν (ampelōn), maintaining the metaphor of a vineyard. This choice reinforces the idea of cultivation and care, suggesting that God's expectations are grounded in His nurturing relationship with Israel.
The Greek term κραυγήν (kraugēn) for צְעָקָה indicates a strong emotional expression, aligning with the Hebrew sense of a distressing outcry that reaches God's ears.
In plain words — the whole versegenerated
Isaiah 5:7 describes Israel as the vineyard of the LORD, highlighting God's disappointment when He looks for justice and righteousness but finds bloodshed and cries of distress. This verse emphasizes the need for moral integrity within the community.
Frequently Asked Questionsgenerated
It signifies that Israel is chosen by God to bear fruit in terms of justice and righteousness, reflecting His character and intentions.
It indicates God's desire for His people to act justly and righteously, aligning their actions with His expectations.
God expected to find justice and righteousness in Israel, but instead, He encountered violence and cries of distress, showcasing a failure to live up to His standards.
It implies a deep emotional outcry from the oppressed, which God hears and responds to, highlighting the social injustices present in society.
Reflection Questionsgenerated
- In what ways can I reflect God's desire for justice and righteousness in my own life?
- How can I be more aware of the cries of distress in my community and respond to them?
- What steps can I take to cultivate a 'vineyard' that produces good fruit in my relationships and actions?
- How does understanding Israel's role as God's vineyard affect my perspective on social justice today?
The early church on this verse — how the Fathers read it
Jerome comments on Isaiah 5:7, interpreting the vineyard as Israel and Judah as God's beloved plantation, emphasizing the divine disappointment in their failure to produce justice.
But the vineyard of the Lord of hosts is the house of Israel: and the men of Judah, his pleasant plant. That is, of God: or as the LXX translated, the beloved new plantation.Early Church Fathers on Isaiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the vineyard of the Lord of hosts is the house of Israel,.... This is the explication of the parable, or the accommodation and application of it to the people of Israel, by whom are meant the ten
Read John Gill on Isaiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah here applies the parable.
Read Robert Jamieson on Isaiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant; in whom God formerly delighted to dwell and converse. Compare . Behold the cry from the oppressed, crying to men for help, and to God for vengeance.
Read Matthew Poole on Isaiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:7 For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.Ver. 7. For the vineyard, &c.] Exponit breviter mentem huius cantici. Here we have the parable expounded and applied: the Scripture is its own best interpreter; sometimes, as here and John 7:39, the sense is annexed. The Rabbis have a saying, Nulla est obiectio in lege quae non habet solutionem in latere. Nothing is exposed in law which does not have a solution in parts. His pleasant plant.] Delectabilis in patriarchis, infructifera in palmitibus. Heb., "His plant of delights," but now…
Read John Trapp on Isaiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) For the vineyard of the Lord of hosts.—The words remind us of Nathan’s “Thou art the man,” to David (2 Samuel 12:7), and of our Lord’s words in Matthew 21:42-43. Behold oppression.—The Hebrew word carries with it the idea of bloodshed, and points to the crimes mentioned in Isaiah 1:15; Isaiah 4:4. The “cry” is that of the victims who appeal to Jehovah when they find no help in man (Genesis 4:10; Deuteronomy 24:15; James 5:4).
Read Charles John Ellicott on Isaiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. And he looked for judgment] The paronomasia, or play on the words, in this place, is very remarkable; mishpat, mishpach, tsedakah, tseakah. There are many examples of it in the other prophets, but Isaiah seems peculiarly fond of it. See Isaiah 13:6; Isaiah 24:17; Isaiah 32:7; Isaiah 28:1; Isaiah 57:6; Isaiah 61:3; Isaiah 65:11-12. Rabbi David Kimchi has noticed the paronomasia here: he expected משפט mishpat, judgment, but behold משפח mishpach, oppression; he expected צדקה tsedakah, righteousness, but behold צעקה tseakah, a cry. The rabbins esteem it a great beauty; their term for it is tsachoth haltashon, elegance of language. Oppression - "tyranny."] משפח mishpach, from שפח…
Read AdamClarke on Isaiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. The formal application of the parable, emphasising two facts: (1) Jehovah’s vineyard is the house of Israel, but especially the men of Judah, the plant of his delight (R.V. marg.); (2) “the wild grapes” it produces are the frightful oppressions and perversion of justice which are perpetrated in its midst. The underlying thought is that Jehovah’s signal care and goodness ought to have resulted in a national life corresponding to His moral character—a fundamental truth of the prophetic theology. He looked for judgment (mishpβṭ ?), but behold bloodshed (mispβḥ ?); For righteousness (ημdβqβh), but behold a cry! (ημ‘βqβh). These powerful assonances, which cannot be reproduced in English, are…
Read Cambridge on Isaiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the vineyard ... - This is the application of the parable. God had treated the Jews as a farmer does a vineyard. This was “his” vineyard - the object of his faithful, unceasing care.
Read Albert Barnes on Isaiah 5 →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
For the vineyard of the LORD of Hosts is the house of Israel, and the men of Judah are the plant of His delight. He looked for justice, but saw bloodshed; for righteousness, but heard a cry of distress.
For the vineyard of Yahweh of Armies is the house of Israel, and the men of Judah his pleasant plant. He looked for justice, but behold, oppression, for righteousness, but behold, a cry of distress.
For the vineyard of the LORD of Hosts is the house of Israel, and the men of Judah are the plant of His delight. He looked for justice, but saw bloodshed; for righteousness, but heard a cry of distress.
Indeed Israel is the vineyard of the Lord who commands armies, the people of Judah are the cultivated place in which he took delight. He waited for justice, but look what he got – disobedience! He waited for fairness, but look what he got – cries for help!
Tyndale line
For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for justice, but, behold, oppression; for righteousness, but, behold, a cry.
For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
Surely the vineyard of the Lord of hostes is the house of Israel, and the men of Iudah are his pleasant plant, and hee looked for iudgement, but beholde oppression: for righteousnesse, but beholde a crying.
Strictly literal
For the vineyard of Jehovah of hosts is the house of Israel, and the men of Judah the plant of his delight: and he looked for justice, and behold, blood-shedding; for righteousness, and behold, a cry.
Because the vineyard of Jehovah of Hosts [Is] the house of Israel, And the man of Judah His pleasant plant, And He waiteth for judgment, and lo, oppression, For righteousness, and lo, a cry.
Because the vineyard of YHWH of Hosts || [Is] the house of Israel, || And the man of Judah His pleasant plant, || And He waits for judgment, and behold, oppression, || For righteousness, and behold, a cry.
For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are the plant of his delight: and he hoped for justice, but behold injustice; for equity, but behold iniquity.
For the vineyard of Yahweh of hosts is the house of Israel, and the man of Judah his pleasant planting; he waited for justice, but instead, there was killing; for righteousness, but, instead, a shout for help.
From the Latin
For the vineyard of the Lord of hosts is the house of Israel: and the man of Juda, his pleasant plant: and I looked that he should do judgment, and behold iniquity: and do justice, and behold a cry.
Simplified
Israel is the vineyard of the Lord Almighty, and the people of Judah are the plants in his garden that made him happy. Yet while he hoped for justice, he only saw injustice; he hoped people would live right, but he only heard the cries of those who were suffering.
For the vine-garden of the Lord of armies is the people of Israel, and the men of Judah are the plant of his delight: and he was looking for upright judging, and there was blood; for righteousness, and there was a cry for help.
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 aligns with the Septuagint and the Dead Sea Scrolls, showing consistency in the wording of this verse. Both the Septuagint and the scrolls reflect the same themes of God's expectations and the failure of Israel to meet them.
כִּ֣י כֶ֜רֶם יְהוָ֤ה צְבָאוֹת֙ בֵּ֣ית יִשְׂרָאֵ֔ל וְאִ֣ישׁ יְהוּדָ֔ה נְטַ֖ע שַׁעֲשׁוּעָ֑יו וַיְקַ֤ו לְמִשְׁפָּט֙ וְהִנֵּ֣ה מִשְׂפָּ֔ח לִצְדָקָ֖ה וְהִנֵּ֥ה צְעָקָֽה׃ ס
17 of the 17 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.
כי כרם יהוה צבאות בית ישראל ואיש יהודה נטע שעשוע׳ו ויקו למשפט והנה למשפח לצדקה והנה צעקה
17 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 Isaiah 5:7
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.
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…
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cs — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
נֶ֫טַע (neta`) refers to a plant or the act of planting, encompassing meanings like plantation and planting. It is derived from a related term and is used in contexts that involve cultivation. The entries consistently emphasize its agricultural connotations without significant disagreement.
[נֶ֫טַע] n.[m.] plantation, planting, plant
base
H5194 [נֶ֫טַע] plantation, planting, plant
5194 neta` neh'-tah
from 5193; a plant; collectively, a plantation; abstractly, a
planting:--plant.
see HEBREW for 05193
נֶ֫טַע (ne.ta) — plantation.
1) plantation, plant, planting
1a) plantation
1b) planting (act of)
1c) plant
N-ms — Noun common · masculine singular constructHNcmsc
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…
שַׁעֲשֻׁעִים (sha`shua`) refers to delight or enjoyment, derived from the root word for pleasure. It encompasses both the concept of delight itself and the objects that bring delight. The term appears in contexts that emphasize joy and satisfaction.
[שַׁעֲשֻׁעִים], שׁוּעִים– n.[m.]pl.intens. delight
base
H8191 [שַׁעֲשֻׁעִים], שׁוּעִים– delight
8191 sha`shua` shah-shoo'-ah
from 8173; enjoyment:--delight, pleasure.
see HEBREW for 08173
שַׁעֲשֻׁעִים (sha.shu.a) — delight.
1) delight, enjoyment
1a) delight
1b) object of delight
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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;
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
מִשְׂפָּח (mispach) likely refers to an outpouring of blood or bloodshed. It is derived from a root meaning to slaughter, and is noted in Isaiah 5:7. The entries consistently emphasize its connection to violence and oppression.
מִשְׂפָּח n.[m.] prob. outpouring (of blood), bloodshed;—abs. Is 5:7
ref
H4939 מִשְׂפָּח prob. outpouring (of blood), bloodshed
4939 mispach mis-pawkh'
from 5596; slaughter:--oppression.
see HEBREW for 05596
מִשְׂפָּח (mis.pach) — bloodshed.
bloodshed, outpouring (of blood)
N-ms — Noun common · masculine singular absoluteHNcmsa
צְדָקָה (tsdaqah) means 'righteousness' and encompasses various aspects such as justice, truthfulness, and ethical rightness. It can refer to God's attribute of sovereignty, righteousness in governance, and even justification or salvation. The term also implies righteous acts and has an Aramaic equivalent, צִדְקָה (tsid.qah).
צְדָקָה 157 n.f. righteousness
righteousness, in government
God's attribute as sovereign
righteousness, in a case or cause
righteousness = truthfulness
righteousness, as ethically right
righteousness as vindicated, justification, salvation, etc.
pl. righteous acts
base
H6666 צְדָקָה righteousness . righteousness, in government
. God's attribute as sovereign
. righteousness, in a case or cause
. righteousness = truthfulness
. righteousness, as ethically right
. righteousness as vindicated, justification, salvation, etc.
. pl. righteous acts
6666 tsdaqah tsed-aw-kaw'
from 6663; rightness (abstractly), subjectively (rectitude),
objectively (justice), morally (virtue) or figuratively
(prosperity):--justice, moderately, right(-eous)
(act, -ly, -ness).
see HEBREW for 06663
צְדָקָה (tse.da.qah) — righteousness.
1) justice, righteousness
1a) righteousness (in government)
1a1) of judge, ruler, king
1a2) of law
1a3) of Davidic king Messiah
1b) righteousness (of God's attribute)
1c) righteousness (in a case or cause)
1d) righteousness, truthfulness
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification, salvation
1f1) of God
1f2) prosperity (of people)
1g) righteous acts
Aramaic equivalent: tsid.qah (צִדְקָה "righteousness" H6665)
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
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,
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
צְעָקָה (tsa`aqah) refers to a cry or outcry, often associated with distress. It is derived from the root word for a shriek, indicating a strong emotional expression. The term encompasses both general cries and specific outcries against injustice, particularly those that are heard by God.
צְעָקָה n.f. cry, outcry
base
H6818 צְעָקָה, צַעֲקָה
6818 tsa`aqah tsah-ak-aw'
from 6817; a shriek:--cry(-ing).
see HEBREW for 06817
צְעָקָה (tsa.a.qah) — cry.
1) cry, outcry
1a) outcry (against)
1b) cry of distress (especially as heard by God)
N-fs — Noun common · feminine singular absoluteHNcfsa