Jeremiah 22:13 — Word Study
WLCה֣וֹי בֹּנֶ֤ה בֵיתוֹ֙ בְּֽלֹא־ צֶ֔דֶק וַעֲלִיּוֹתָ֖יו בְּלֹ֣א מִשְׁפָּ֑ט בְּרֵעֵ֙הוּ֙ יַעֲבֹ֣ד חִנָּ֔ם וּפֹעֲל֖וֹ לֹ֥א יִתֶּן־ לֽוֹ׃
BSAWoehôwy [a cry of sorrow, a lament] to him who buildsbânâh [constructs, establishes] his palacebayith [house, dwelling place] bylôʼ unrighteousnesstsedeq [injustice, wrongdoing] and his upper roomsʻălîyâh [lofty chambers, high places] withoutlôʼ who makes his countrymenrêaʻ [uses, exploits, neighbors, fellow citizens] serveʻâbad▸ [work, labor] without paychinnâm [for nothing, freely] and failslôʼ [refuses, neglects] to paynâthan▸ [give, provide] wagespôʻal [compensation, reward]
| Greek | English | Parsing |
|---|---|---|
| ה֣וֹי | woe to! | Particle |
| בֹּנֶ֤ה | [one who] builds | Verb, Qal, participle (active) masculine singular |
| בֵיתוֹ֙ | house his | Noun common masculine singular construct, suffix |
| בְּֽלֹא־ | with not | Preposition, particle |
| צֶ֔דֶק | righteousness | Noun common, masculine singular absolute |
| וַעֲלִיּוֹתָ֖יו | and upper rooms his | Conjunction, noun common feminine plural construct, suffix |
| בְּלֹ֣א | with not | Preposition, particle |
| מִשְׁפָּ֑ט | justice | Noun common, masculine singular absolute |
| בְּרֵעֵ֙הוּ֙ | by fellow-citizen his | Preposition, noun common masculine singular construct, suffix |
| יַעֲבֹ֣ד | he works | Verb, Qal, imperfect third person masculine singular |
| חִנָּ֔ם | without paying | Adverb |
| וּפֹעֲל֖וֹ | and wage[s] his | Conjunction, noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| יִתֶּן־ | he gives | Verb, Qal, imperfect third person masculine singular |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Woe to him who builds his palace by unrighteousness, and his upper rooms without justice, who makes his countrymen serve without pay, and fails to pay their wages, |
| KJV | ¶ Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work; |
| ASV | Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbor’s service without wages, and giveth him not his hire; |
| YLT | Woe to him who is building his house by unrighteousness, And his upper chambers by injustice, On his neighbour he layeth service for nought, And his wage he doth not give to him. |
| WEB | “Woe to him who builds his house by unrighteousness, and his rooms by injustice; who uses his neighbor’s service without wages, and doesn’t give him his hire; |
| BBE | A curse is on him who is building his house by wrongdoing, and his rooms by doing what is not right; who makes use of his neighbour without payment, and gives him nothing for his work; |
All translations agree on the essential meaning of the verse, particularly regarding the warning against injustice.
The structure of the sentence reveals a main clause followed by several participial phrases that elaborate on the consequences of unrighteous actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 — Jeremiah 22:13
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 Warning Against Injusticegenerated
Jeremiah 22:13 serves as a warning to those who construct their lives and homes through unethical means. The prophet highlights the consequences of exploiting fellow citizens and neglecting justice, emphasizing that true prosperity cannot be built on such foundations. This message resonates throughout the surrounding verses, illustrating the importance of righteousness in leadership and community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 22:18 | Therefore this is what the LORD says concerning Jehoiakim son of Josiah king of Judah: “They will not mourn for him: ‘Alas, my brother! Alas, my sister!’ They will not mourn for him: ‘Alas, my master! Alas, his splendor!’ |
| 2 | 2 Kings 23:35–37 | So Jehoiakim paid the silver and gold to Pharaoh Neco, but to meet Pharaoh’s demand he taxed the land and exacted the silver and the gold from the people, each according to his wealth. |
| 3 | 2 Chronicles 36:4 | Then Neco king of Egypt made Eliakim brother of Jehoahaz king over Judah and Jerusalem, and he changed Eliakim’s name to Jehoiakim. But Neco took Eliakim’s brother Jehoahaz and carried him off to Egypt. |
| 4 | Leviticus 19:13 | You must not defraud your neighbor or rob him. You must not withhold until morning the wages due a hired hand. |
| 5 | Deuteronomy 24:14–15 | Do not oppress a hired hand who is poor and needy, whether he is a brother or a foreigner residing in one of your towns. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הוֹי, Hogenerated
The word הוֹי (ho) is an interjection expressing lament or sorrow, often translated as 'woe!' It conveys a strong emotional response to injustice and wrongdoing, indicating the seriousness of the situation at hand.
This expression sets the tone for the entire verse, marking the beginning of a prophetic denunciation against those who act unjustly. It serves as a call to attention, warning of the dire consequences that follow such actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the use of הוֹי as 'woe' in this verse, emphasizing the lamentation over injustice.
Sentence Structuregenerated
The main verb of the verse is בֹּנֶ֤ה, he builds, which governs the structure of the sentence. The verse consists of a series of clauses that elaborate on the actions and consequences of those who build unjustly.
The sentence structure emphasizes the relationship between building and the lack of justice, with multiple phrases detailing the conditions under which this building occurs, including the exploitation of neighbors and the neglect of wages.
Septuagint Backgroundgenerated
The Septuagint translates הוֹי as ὦ (ō), maintaining the emotional weight of the warning. This choice reflects a direct appeal to the audience's sense of urgency regarding the consequences of injustice.
The Greek word for 'build' is οἰκοδομῶν (oikodomōn), which aligns closely with the Hebrew, indicating a consistent understanding of the act of building in both texts.
In plain words — the whole versegenerated
Jeremiah 22:13 warns that those who build their homes through injustice and exploit their neighbors will face dire consequences. The verse emphasizes the importance of justice and fair treatment in society.
Frequently Asked Questionsgenerated
'Woe' expresses a deep lament or sorrow over the actions being condemned, indicating serious consequences.
Building by unrighteousness signifies a foundation of injustice, which ultimately leads to failure and judgment.
Failing to pay wages reflects exploitation and disregard for the rights of workers, which is condemned in this verse.
The verse underscores that justice is essential for a prosperous society, and without it, those in power will face consequences.
Reflection Questionsgenerated
- In what ways do I see injustice in my community, and how can I address it?
- How can I ensure that my actions reflect fairness and justice in my dealings with others?
- What steps can I take to advocate for those who are exploited or treated unfairly?
- How does this verse challenge my understanding of success and prosperity?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the importance of building a life on righteousness and justice.
The apostle indicated the one who builds a house with righteousness when he said, “You are a field of God, a building of God.” But he also says that no one can lay another foundation than that which is laid, which is Jesus Christ.Early Church Fathers on Jeremiah 22 →
But such a house as this sensual persons, they who dwell in cieled houses and delight in chased silver, do not build. For as they despise pure silver, so also they despise simple dwellings.Early Church Fathers on Jeremiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 22:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe unto him that buildeth his house by righteousness, and his chambers by wrong,.... This respects Jehoiakim, the then reigning king; who, not content with the palace the kings of Judah before him
Read John Gill on Jeremiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; Woe unto him that buildeth his
Read Robert Jamieson on Jeremiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe have not here any certain guidance to let us know whether the prophet intended Jehoahaz or Jehoiakim; both of them did evil in the sight of the Lord, as we read in their story. The sin here reflected upon is manifestly injustice and oppression, but possibly, in the former part of the verse, all unjust and oppressive acts by which either of these princes endeavoured to promote their grandeur may be understood; for we need not take building his house in a strict, literal sense, but signifying the promotion of his family, or establishing his state and dignity. In the latter part, a special oppression, withholding workmen’ s wages, is the sin upon which the woe is denounced; a sin contrary…
Read Matthew Poole on Jeremiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 22:13 Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; [that] useth his neighbour’ s service without wages, and giveth him not for his work;Ver. 13. Woe unto him that buildeth his house by unrighteousness.] This was Jehoiakim, cuius iniusta et insana aedificia hic accusantur; who would needs be building, but whether by fight or by wrong dealing, regarded not. This was to incur that curse. Such injurious and therefore accursed builders were the pyramid makers in Egypt, Tarquinius Priscus, Caligula, Nero, Phocas, who is said to have heard this voice from heaven, Though thou shouldst erect thine edifice as high as heaven - “ Aedificans aure, sedesque…
Read John Trapp on Jeremiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Woe unto him that buildeth . . .—The prophet now turns to Jehoiakim, and apparently reproduces what he had before uttered in denouncing the selfish bearing of that king. The feelings of the people, already suffering from the miseries of foreign invasion, were outraged by the revival of the forced labour of the days of Solomon, pressing in this instance not on the “strangers” of alien blood (1 Kings 5:13-15; 2 Chronicles 2:17-18), but on the Israelites themselves. We are reminded of the general characteristics of Eastern, and perhaps of all other, despotism. Like the modern rulers of Constantinople, Jehoiakim went on building palaces when his kingdom was on the verge of ruin, and his…
Read Charles John Ellicott on Jeremiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Wo unto him that buildeth his house] These evils, charged against Jehoiakim, are nowhere else circumstantially related. We learn from 2Kg 23:35-37, that he taxed his subjects heavily, to give to Pharaoh-necho, king of Egypt: "He exacted the silver and gold of the people of the land, and did that which was evil in the sight of the Lord." The mode of taxation is here intimated; he took the wages of the hirelings, and caused the people to work without wages in his own buildings, &c.
Read AdamClarke on Jeremiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges13–19. See introd. summary to section. It probably belongs to the early years of Jehoiakim, but see on Jeremiah 22:18-19.
Read Cambridge on Jeremiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleFar worse is the second example. Shallum was no heartless tyrant like Jehoiakim, who lived in splendor amid the misery of the nation, and perished so little cared for that his body was cast aside without burial.
Read Albert Barnes on Jeremiah 22 →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
“Woe to him who builds his palace by unrighteousness, and his upper rooms without justice, who makes his countrymen serve without pay, and fails to pay their wages,
“Woe to him who builds his house by unrighteousness, and his rooms by injustice; who uses his neighbor’s service without wages, and doesn’t give him his hire;
“Woe to him who builds his palace by unrighteousness, and his upper rooms without justice, who makes his countrymen serve without pay, and fails to pay their wages,
“‘Sure to be judged is the king who builds his palace using injustice and treats people unfairly while adding its upper rooms. He makes his countrymen work for him for nothing. He does not pay them for their labor.
Tyndale line
¶ Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work;
Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbor’s service without wages, and giveth him not his hire;
Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbour’s service without wages, and giveth him not his hire;
Woe to him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbor's service without wages, and giveth him not for his work;
Wo vnto him that buildeth his house by vnrighteousnesse, and his chambers without equitie: he vseth his neighbour without wages, and giueth him not for his worke.
Strictly literal
Woe unto him that buildeth his house by unrighteousness, and his upper chambers by injustice; that taketh his neighbour's service without wages, and giveth him not his earning;
Woe to him who is building his house by unrighteousness, And his upper chambers by injustice, On his neighbour he layeth service for nought, And his wage he doth not give to him.
Woe to him who is building his house by unrighteousness, || And his upper chambers by injustice, || He lays service on his neighbor for nothing, || And he does not give his wage to him.
Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that maketh his neighbor work without wages, and giveth him not the reward for his labor;
Woe to him who builds his house by unrighteousness, his upper rooms by injustice, who makes his neighbor work for him for nothing, and he does not give him his wages;
From the Latin
Woe to him that buildeth up his house by injustice, and his chambers not in judgement: that will oppress his friend without cause, and will not pay him his wages.
Simplified
Trouble is coming to Jehoiakim because he mistreats others in building his palace, by dealing unfairly with those constructing the upper floors. He makes his own people work for nothing—he doesn't pay them any wages.
A curse is on him who is building his house by wrongdoing, and his rooms by doing what is not right; who makes use of his neighbour without payment, and gives him nothing for his work;
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 complete warning against injustice, while the Septuagint aligns closely with it, maintaining the same words and structure. The Dead Sea Scrolls show some variations, with partial restorations, but the core message remains intact across all witnesses.
ה֣וֹי בֹּנֶ֤ה בֵיתוֹ֙ בְּֽלֹא־ צֶ֔דֶק וַעֲלִיּוֹתָ֖יו בְּלֹ֣א מִשְׁפָּ֑ט בְּרֵעֵ֙הוּ֙ יַעֲבֹ֣ד חִנָּ֔ם וּפֹעֲל֖וֹ לֹ֥א יִתֶּן־ לֽוֹ׃
15 of the 15 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.
[הוי] [בנה] [בית׳ו] [בלא] צדק [ועליותי׳ו] [בלא] משפט [ברע׳הו] [יעבד] [חנם] [ופעל׳ו] לא [יתן] [ל׳ו]
1 word on the leather — 2 partly restored, 12 supplied entire by an editor.
הוי בונה בית׳ו בלא צדק ועליותי׳ו [בלא] [משפט] [ברע׳הו] יעבד חנם ופעל׳ו לא יתן ל׳ו
9 words on the leather — 3 partly restored, 3 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 Jeremiah 22:13
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.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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,
עֲלִיָּה (aliyah) refers to a roof chamber or upper room, derived from the root meaning something lofty. It encompasses concepts like a stairway, an ascent, or a figurative reference to the sky. The entries consistently describe it as a space above ground level, such as a second-story room.
עֲלִיָּה n.f. roof-chamber
base
H5944 עֲלִיָּה roof-chamber
5944 `aliyah al-ee-yaw'
feminine from 5927; something lofty, i.e. a stair-way; also a
second-story room (or even one on the roof); figuratively, the
sky:--ascent, (upper) chamber, going up, loft, parlour.
see HEBREW for 05927
עֲלִיָּה (a.liy.yah) — upper room.
roof-room, roof chamber
Conj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixHC/Ncfpc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Prep | Part — Preposition · particleHR/Tn
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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;
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
→ GOOD
Jesus an example of Joh 10:32; Ac 10:38
Holy women should manifest 1Ti 2:10; 5:10
In the judgment, will be an evidence of faith Mt 25:34-40; with Jas 2:14-20
Servants should be patterns of Tit 2:7
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
פֹּ֫עַל (po'al) refers to an act or work, encompassing meanings like deed, thing done, and wages of work. It is noted as poetic and late in usage. The word is built from the root associated with action, and it can also imply acquisition, particularly of treasures.
פֹּ֫עַל 37 n.m. doing, deed, work (poet. and late)
deed, thing done
work, thing made
wages of work
acquisition of treasures
base
H6467 פֹּ֫עַל doing, deed, work (poet. and late)
6467 po`al po'-al
from 6466; an act or work (concretely):--act, deed, do,
getting, maker, work.
see HEBREW for 06466
פֹּ֫עַל (po.al) — work.
1) work, deed, doing
1a) deed, thing done
1b) work, thing made
1c) wages of work
1d) acquisition (of treasure)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms