Job 35:8 — Word Study
WLCלְאִישׁ־ כָּמ֥וֹךָ רִשְׁעֶ֑ךָ וּלְבֶן־ אָ֝דָ֗ם צִדְקָתֶֽךָ׃
BSAYour wickednessreshaʻ [immorality, sinful actions] affects only a manʼîysh [a human being] like yourselfkᵉmôw and your righteousnesstsᵉdâqâh [virtue, moral integrity] only a sonbên [descendant, human being] of manʼâdâm [the first human, Adam]
| Greek | English | Parsing |
|---|---|---|
| לְאִישׁ־ | [is] for a person | Preposition, noun common masculine singular absolute |
| כָּמ֥וֹךָ | like yourself | Preposition, suffix |
| רִשְׁעֶ֑ךָ | wickedness your | Noun common masculine singular construct, suffix |
| וּלְבֶן־ | and [is] for a child of | Conjunction, preposition, noun common masculine singular construct |
| אָ֝דָ֗ם | humankind | Noun common, masculine singular absolute |
| צִדְקָתֶֽךָ׃ | righteousness your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your wickedness affects only a man like yourself, and your righteousness only a son of man. |
| KJV | Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man. |
| ASV | Thy wickedness may hurt a man as thou art; And thy righteousness may profit a son of man. |
| YLT | For a man like thyself [is] thy wickedness, And for a son of man thy righteousness. |
| WEB | Your wickedness may hurt a man as you are, and your righteousness may profit a son of man. |
| BBE | Your evil-doing may have an effect on a man like yourself, or your righteousness on a son of man. |
Where they part company is רִשְׁעֶךָ — see How Translations Differ.
The sentence is structured with a main clause followed by two subordinate phrases that detail the effects of wickedness and righteousness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 35:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Human Righteousnessgenerated
Job 35:8 reflects on the nature of human morality, emphasizing that the effects of one's actions, whether wicked or righteous, are limited to human beings. Job asserts that neither one's wickedness nor righteousness has a direct impact on God, but rather on fellow humans, highlighting the relational aspect of moral behavior. This verse is part of a larger discourse where Job addresses the misconceptions about divine justice and human accountability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 7:1–5 | The Israelites, however, acted unfaithfully regarding the things devoted to destruction. Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of what was set apart. So the anger of the LORD burned against the Israelites. |
| 2 | Joshua 22:20 | Was not Achan son of Zerah unfaithful regarding what was set apart for destruction, bringing wrath upon the whole congregation of Israel? Yet it was not only Achan who perished because of his sin!’” |
| 3 | Ecclesiastes 9:18 | Wisdom is better than weapons of war, but one sinner destroys much good. |
| 4 | Jonah 1:12 | “Pick me up,” he answered, “and cast me into the sea, so it may quiet down for you. For I know that I am to blame for this violent storm that has come upon you.” |
| 5 | Job 42:8 | So now, take seven bulls and seven rams, go to My servant Job, and sacrifice a burnt offering for yourselves. Then My servant Job will pray for you, for I will accept his prayer and not deal with you according to your folly. For you have not spoken accurately about Me, as My servant Job has.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אִישׁ, le.'ish-generated
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male or a human being in general. It encompasses various meanings, including champion and great man, and can imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
In this verse, אִישׁ emphasizes the personal nature of the impact of one's actions, indicating that wickedness affects only a person like oneself, reinforcing the idea of personal accountability in moral conduct.
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 finite verb רִשְׁעֶךָ governs the sentence, with two phrases following: one describing the impact of wickedness and the other the effect of righteousness. The structure emphasizes the parallelism between personal actions and their consequences.
The Hebrew word order places the focus on the wickedness and righteousness first, establishing the subject matter before introducing the comparison to man, which serves to underline the relational aspect of the statement.
Septuagint Backgroundgenerated
The Septuagint translates אִישׁ as ἀνδρὶ (andrì), which also means 'man' but carries connotations of strength or valor. This choice may reflect a broader understanding of humanity's moral standing.
The translation choice indicates a consistent understanding of the term's implications in both texts, maintaining the focus on human relationships and moral accountability.
In plain words — the whole versegenerated
Job 35:8 states that your wickedness only affects another person like you, and your righteousness only impacts a son of man. This highlights that human actions have consequences primarily for other humans, not for God.
Frequently Asked Questionsgenerated
It means that the consequences of one's immoral actions are limited to human relationships and do not impact God directly.
It suggests that righteousness, like wickedness, has effects that are felt among humans, emphasizing the importance of moral integrity in interpersonal relationships.
Job is addressing the misconceptions his friends have about divine justice, asserting that human morality is primarily a matter of human relationships.
We learn that our actions have direct consequences for others, and that accountability and moral integrity are essential in our interactions with fellow humans.
Reflection Questionsgenerated
- In what ways do I see my actions affecting those around me?
- How can I ensure that my righteousness positively impacts others?
- What does this verse teach about personal accountability in my life?
- How can I apply the lessons from Job's reflections to my own moral decisions?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Ishodad of Merv reflect on this verse, discussing the implications of human actions and divine judgment.
Thine iniquity will hurt a man, who is like thee, and thy righteousness will profit the son of man. The iniquity of man hurts him, whom it pollutes by perversion.Early Church Fathers on Job 35 →
“Your wickedness affects others like you.” If one asks, “Why does God judge [the wicked] if their sin does not harm him personally?” [the author] brings forward the reason and says, “Because of the multitude of oppressions people cry out;Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThy wickedness [may hurt] a man as thou [art],.... But not God: a man may hurt himself by his wickedness; his body, by bringing various diseases upon it, through debauchery and intemperance; his
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLook unto the heavens, and see; and behold the clouds which are higher than thou.
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf God were such a one as thou art, he might have benefit or hurt by thine actions; but being an infinite, independent, and self-sufficient Being, he is far exalted above all thy good or evil.
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:8 Thy wickedness [may hurt] a man as thou [art]; and thy righteousness [may profit] the son of man.Ver. 8. Thy wickedness may hurt a man as thou art] Wicked men are many ways mischievous to others; and have much to answer for their other men’ s sins. How many are undone by their murders, adulteries, robberies, false testimonies, blasphemies, and other rotten speeches, to the corrupting of good manners! &c. What hurt is done daily by the devil’ s factors, to men’ s souls, bodies, names, estates! Besides that they betray the land wherein they live into the hands of divine justice, while they do wickedly with both hands earnestly, Micah 7:3; that I speak not of the manifold miseries…
Read John Trapp on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Thy wickedness may hurt] It is better to translate this literally: To a man like thyself is thy wickedness: And to the son of man, thy righteousness: That is: - Thou mayest injure thyself and others by thy wickedness, And thou mayest benefit both by thy righteousness; But God thou canst neither hurt nor profit.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges8. The verse reads literally: thy wickedness is to (touches, affects) a man as thou art, and thy righteousness is to one of mankind, i. e. thyself who art a man; for it cannot touch God who is exalted above such influence.
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleThy wickedness may hurt a Man as thou art - That is, it may injure him, but not God. He is too far exalted above man, and too independent of man in his sources of happiness, to be affected by what he can do.
Read Albert Barnes on Job 35 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Thy wickedness… son of man — The original reads more tersely, For a man like thyself is thy wickedness; and for a son of man thy righteousness. Man, and not God, loses or gains according as man is wicked or righteous.
Read Daniel Denison Whedon on Job 35 →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
Your wickedness affects only a man like yourself, and your righteousness only a son of man.
Your wickedness may hurt a man as you are, and your righteousness may profit a son of man.
Your wickedness affects only a man like yourself, and your righteousness only a son of man.
Your wickedness affects only a person like yourself, and your righteousness only other people.
Tyndale line
Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.
Thy wickedness may hurt a man as thou art; And thy righteousness may profit a son of man.
Thy wickedness may hurt a man as thou art; and thy righteousness may profit a son of man.
Thy wickedness may hurt a man as thou art : and thy righteousness may profit the son of man.
Thy wickednesse may hurt a man as thou art: and thy righteousnes may profite ye sonne of man.
Strictly literal
Thy wickedness [may affect] a man as thou [art], and thy righteousness a son of man.
For a man like thyself [is] thy wickedness, And for a son of man thy righteousness.
For a man like yourself [is] your wickedness, || And for a son of man your righteousness.
A man like thyself thy wickedness may reach, and a son of earth thy righteousness.
Your wickedness may hurt a man, as you are a man, and your righteousness might benefit another son of man.
From the Latin
Thy wickedness may hurt a man that is like thee: and thy justice may help the son of man.
Simplified
No—your sins only affect people like yourself, and whatever good you do only affects them too.
Your evil-doing may have an effect on a man like yourself, or your righteousness on a son of man.
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 and the Septuagint agree in their wording for this verse, with all six words matched. This consistency suggests a shared understanding of the moral implications of human actions across these ancient texts.
לְאִישׁ־ כָּמ֥וֹךָ רִשְׁעֶ֑ךָ וּלְבֶן־ אָ֝דָ֗ם צִדְקָתֶֽךָ׃
6 of the 6 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.
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 35:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep | Suff — Preposition · suffixHR/Sp2ms
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
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)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms