Job 13:18 — Word Study
WLCהִנֵּה־ נָ֭א עָרַ֣כְתִּי מִשְׁפָּ֑ט יָ֝דַ֗עְתִּי כִּֽי־ אֲנִ֥י אֶצְדָּֽק׃
BSASeehinnêh nownâʼ I have preparedʻârak■ [set in order, arranged] I knowyâdaʻ■ [am certain, have learned] thatkîy ◂Iʼănîy will be vindicatedtsâdaq▸ [justified, declared righteous, found innocent]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּה־ | here! | Particle |
| נָ֭א | please | Particle |
| עָרַ֣כְתִּי | I have arranged | Verb, Qal, perfect first person common singular |
| מִשְׁפָּ֑ט | a case | Noun common, masculine singular absolute |
| יָ֝דַ֗עְתִּי | I know | Verb, Qal, perfect first person common singular |
| כִּֽי־ | that | Particle |
| אֲנִ֥י | I | Pronoun |
| אֶצְדָּֽק׃ | I am in [the] right | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, now that I have prepared my case, I know that I will be vindicated. |
| KJV | Behold now, I have ordered my cause; I know that I shall be justified. |
| ASV | Behold now, I have set my cause in order; I know that I am righteous. |
| YLT | Lo, I pray you, I have set in order the cause, I have known that I am righteous. |
| WEB | See now, I have set my cause in order. I know that I am righteous. |
| BBE | See now, I have put my cause in order, and I am certain that I will be seen to be right. |
Where they part company is אֶצְדָּק — see How Translations Differ.
The structure consists of a main clause followed by subordinate phrases that elaborate on Job's preparation and knowledge.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbעָרַךְ
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 — Job 13:18
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 — Job's Defense and Pleagenerated
Job 13:18 captures Job's declaration of confidence in his own righteousness as he prepares to present his case. He believes that he will be vindicated, emphasizing the theme of justice that runs throughout the book of Job. This passage is part of Job's ongoing dialogue with his friends, where he asserts his integrity and challenges their accusations against him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 16:21 | Oh, that a man might plead with God as he pleads with his neighbor! |
| 2 | Job 23:4 | I would plead my case before Him and fill my mouth with arguments. |
| 3 | Job 40:7 | “Now brace yourself like a man; I will question you, and you shall inform Me. |
| 4 | Job 9:2–3 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 5 | Job 40:7–8 | “Now brace yourself like a man; I will question you, and you shall inform Me. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֶצְדָּק, 'etz.Dakgenerated
The verb צָדֵק (tsadaq) means to be just or righteous. In this context, it conveys Job's assertion of his own righteousness and his expectation of being justified. The parsing indicates it is in the imperfect tense, suggesting an ongoing state or future expectation.
Job's use of this word reflects his belief that he is in the right and that he will be declared so, highlighting the legal imagery present in his discourse. The moral implications of justification are central to his argument as he faces his accusers.
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 finite verb is יָדַע (yada`), I know, which governs the entire sentence. The structure includes a series of clauses that build upon Job's assertion of having prepared his case and his confidence in being justified.
The order places emphasis on Job's declaration of knowledge and certainty, with the verbs at the forefront, showcasing his active engagement in his defense.
Septuagint Backgroundgenerated
The Septuagint translates אֶצְדָּק as δίκαιος (dikaios), which means 'just' or 'righteous.' This choice aligns with the Hebrew meaning but also emphasizes the moral and ethical dimensions of Job's claim to righteousness.
The translation reflects a consistent understanding of Job's assertion of justice, indicating that the translators recognized the legal context of Job's plea.
In plain words — the whole versegenerated
Job 13:18 shows Job confidently stating that he has prepared his case and believes he will be vindicated. He asserts his righteousness amidst the accusations from his friends, emphasizing the theme of justice and integrity throughout his discourse.
Frequently Asked Questionsgenerated
Job is expressing his belief that he will be proven right in his claims of innocence and righteousness before God.
Job wants to show that he has thought carefully about his situation and is ready to present his arguments clearly.
Job's claim of righteousness highlights the struggle between human suffering and divine justice, a central theme in the book of Job.
Justice is a key concern for Job, as he seeks to understand why he suffers despite his integrity and believes he will ultimately receive justice.
Reflection Questionsgenerated
- In what areas of my life do I feel the need for vindication or justice?
- How can I prepare my own case when facing challenges or accusations?
- What does it mean to me to be justified or declared righteous?
- How do I understand the relationship between suffering and righteousness in my own experiences?
The early church on this verse — how the Fathers read it
The early church fathers often referenced Job's declarations. Here, Gregory the Dialogist argues from this verse to illustrate Job's confidence in his righteousness.
If I shall be judged, I know that I shall be found just. Which too is not at variance with the person of the self-same blessed Job, since he is only telling that concerning himself without,Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold now, I have ordered [my] cause,.... Or "judgment" (t); that is, he had looked over his cause afresh, had reviewed the state of his case, had considered it in every light, had drawn a plan of
Read John Gill on Job 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold now, I have ordered my cause; I know that I shall be justified. Ordered - implying a constant preparation for defense in his confidence of innocence.
Read Robert Jamieson on Job 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have ordered my cause, to wit, within myself. I have seriously and sincerely considered the state of my case, and what can be said either for me or against me, and am ready to plead my cause. Justified, i.e. acquitted by God from that hypocrisy and wickedness wherewith you charge me, and declared a righteous and innocent person, human infirmities excepted.
Read Matthew Poole on Job 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:18 Behold now, I have ordered [my] cause; I know that I shall be justified.Ver. 18. Behold now, I have ordered my cause] Heb. My judgment. He had spoken before of his declaration, which is conceived to be a term of law; for in law suits, the plaintiff putteth in a declaration of his grievance. Job had his declaration ready drawn, and craved audience; he asketh afterwards, Who will plead with me? and here in the like language he telleth us that he had ordered his cause, he had marshalled and methodized his arguments, he had set and stated the controversy. Lo, here I stand ready prepared to plead, and am confident I shall prevail. I know that I shall be justified] That is, I am…
Read John Trapp on Job 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Behold now, I have ordered] I am now ready to come into court, and care not how many I have to contend with, provided they speak truth.
Read AdamClarke on Job 13 →
CambridgeThe Cambridge Bible for Schools and Colleges18. I know that I shall be justified] i. e. be found in the right, ch. Job 11:2.
Read Cambridge on Job 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleI have ordered my cause - literally. “judgment?” - משׁפט mı̂shpâṭ. The Septuagint renders it, “I am near (ἐγγύςεἰμί engus eimi) to my judgment,” or my trial.
Read Albert Barnes on Job 13 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Ordered — Set in order, or made ready.
Read Daniel Denison Whedon on Job 13 →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
Behold, now that I have prepared my case, I know that I will be vindicated.
See now, I have set my cause in order. I know that I am righteous.
See now, I have prepared my case; I know that I will be vindicated.
See now, I have prepared my case; I know that I am right.
Tyndale line
Behold now, I have ordered my cause; I know that I shall be justified.
Behold now, I have set my cause in order; I know that I am righteous.
Behold now, I have ordered my cause; I know that I am righteous.
Behold now, I have ordered my cause; I know that I shall be justified.
Beholde nowe: if I prepare me to iudgement, I knowe that I shalbe iustified.
Strictly literal
Behold now, I have ordered the cause; I know that I shall be justified.
Lo, I pray you, I have set in order the cause, I have known that I am righteous.
Now behold, I have set the cause in order, || I have known that I am righteous.
Behold now, I have arrayed my cause: I know that I shall be indeed justified.
See now, I have set my defense in order; I know that I am innocent.
From the Latin
If I shall be judged, I know that I shall be found just.
Simplified
Look, I've prepared my case—I know I will be proved right.
See now, I have put my cause in order, and I am certain that I will be seen to be right.
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 is preserved in the Septuagint, which matches four out of the eight words. However, the Dead Sea Scrolls fragment only contains one word from the verse, indicating partial preservation of Job's declaration.
הִנֵּה־ נָ֭א עָרַ֣כְתִּי מִשְׁפָּ֑ט יָ֝דַ֗עְתִּי כִּֽי־ אֲנִ֥י אֶצְדָּֽק׃
4 of the 8 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.
אי
1 word of the verse is on this fragment. The rest of the verse is not on it.
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 Job 13:18
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.
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
Part — ParticleHTj
her, in composition:
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
