Job 36:3 — Word Study
WLCאֶשָּׂ֣א דֵ֭עִי לְמֵרָח֑וֹק וּ֝לְפֹעֲלִ֗י אֶֽתֵּֽן־ צֶֽדֶק׃
BSAI getnâsâʼ▸ my knowledgedêaʻ [from many sources, afar] from afarrâchôwq and I will ascribenâthan▸ [attribute, give] justicetsedeq [righteousness, what is fair] to my Makerpâʻal [Creator, the one who formed me]
| Greek | English | Parsing |
|---|---|---|
| אֶשָּׂ֣א | I will bear | Verb, Qal, imperfect first person common singular |
| דֵ֭עִי | knowledge my | Noun common masculine singular construct, suffix |
| לְמֵרָח֑וֹק | from afar | Preposition, preposition |
| וּ֝לְפֹעֲלִ֗י | and to maker my | Conjunction, preposition, verb qal participle (active) masculine singular common |
| אֶֽתֵּֽן־ | I will ascribe | Verb, Qal, imperfect first person common singular |
| צֶֽדֶק׃ | righteousness | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I get my knowledge from afar, and I will ascribe justice to my Maker. |
| KJV | I will fetch my knowledge from afar, and will ascribe righteousness to my Maker. |
| ASV | I will fetch my knowledge from afar, And will ascribe righteousness to my Maker. |
| YLT | I lift up my knowledge from afar, And to my Maker I ascribe righteousness. |
| WEB | I will get my knowledge from afar, and will ascribe righteousness to my Maker. |
| BBE | I will get my knowledge from far, and I will give righteousness to my Maker. |
There are no significant differences in how the translations render this verse.
The sentence has one main clause and several subordinate phrases, indicating the source of knowledge and the action of ascribing justice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 36:3
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 Discourse on God's Justicegenerated
Job 36:3 is part of a speech where the speaker emphasizes the importance of understanding God’s nature and justice. The speaker asserts that their knowledge is derived from various sources and seeks to convey this understanding to others. This discourse highlights the relationship between human perception and divine justice, setting the stage for a deeper exploration of God’s character in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 28:12–13 | But where can wisdom be found, and where does understanding dwell? |
| 2 | Job 32:8 | But there is a spirit in a man, the breath of the Almighty, that gives him understanding. |
| 3 | Proverbs 2:4–5 | if you seek it like silver and search it out like hidden treasure, |
| 4 | Matthew 2:1–2 | After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east arrived in Jerusalem, |
| 5 | Matthew 12:42 | The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and now One greater than Solomon is here. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אֶשָּׂ֣א, 'e.Sa'generated
The verb נָשָׂא (nasa') means to lift or carry, and in this context, it indicates the act of bearing or attributing knowledge. The parsing as a Qal imperfect first person common singular verb shows that the speaker is actively taking on this role.
This word's usage reflects a broader theme of support and elevation, suggesting that the speaker is not only gaining knowledge but also sharing it with others. The Septuagint translates it as ἀναλαβὼν (G353), which carries a similar connotation of taking up or lifting.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the speaker is attributing justice to their Maker.
Sentence Structuregenerated
The main verb אֶשָּׂ֣א governs the sentence, indicating the speaker's action of bearing knowledge. The structure includes a noun phrase that serves as the object of the verb, followed by a prepositional phrase that describes the source of knowledge, and concludes with another clause that indicates the action of ascribing justice.
The Hebrew word order places emphasis on the speaker's action and the source of their knowledge, creating a clear connection between understanding and the divine.
Septuagint Backgroundgenerated
The Septuagint uses ἀναλαβὼν to translate אֶשָּׂ֣א, highlighting the act of taking up knowledge. This choice suggests a focus on the speaker's initiative in acquiring understanding.
The Greek word conveys a similar meaning, emphasizing the active role of the speaker in lifting or bearing knowledge from a distance.
In plain words — the whole versegenerated
Job 36:3 expresses that the speaker's knowledge comes from afar, and they will attribute justice to God, their Maker. This verse emphasizes the connection between understanding God's nature and the act of recognizing His righteousness.
Frequently Asked Questionsgenerated
It suggests that the speaker's understanding is derived from various sources, not limited to personal experience.
Justice is attributed to God as the ultimate source of righteousness and fairness in the world.
It reflects Job's exploration of God's nature, emphasizing the importance of understanding and recognizing divine justice.
Knowledge is portrayed as something that can be gathered from various sources, and it is important to attribute understanding to its rightful source, which in this case is God.
Reflection Questionsgenerated
- In what ways have I gained knowledge from unexpected sources?
- How can I better recognize and attribute justice in my own life?
- What does it mean to me that my understanding of God comes from afar?
- How can I apply the concept of ascribing righteousness to my actions and decisions?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, noting the speaker's pride in their knowledge and the implications of their understanding of God.
I will repeat my knowledge from the beginning. But because, on the mention of knowledge, his pride of heart hath displayed itself in his voice, he is plainly discovered to be a haughty person,Early Church Fathers on Job 36 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 36:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will fetch my knowledge from afar,.... Not from himself; for it is but a small share of knowledge that a man gets of himself, or attains to by the light of nature, and especially concerning God and
Read John Gill on Job 36 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will fetch my knowledge from afar, and will ascribe righteousness to my Maker. From afar - not trite commonplaces, but drawn from God's mighty works.
Read Robert Jamieson on Job 36 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom afar, i.e. from remote times, and places, and things. I will not confine my discourse to thy particular case, but will justify God by declaring his great and glorious works of creation and providence, both in the heaven and earth, and the manner of his dealing with men in other parts and ages of the world; for these are the chief heads of the following discourse, and therefore the best comment upon this general expression. I will acknowledge that which is true, that God is righteous. He adds the words, my Maker, either, 1. As an argument or evidence of God’ s righteousness; partly, because it is not likely that God should be unjust to his own creatures, since even men are not only…
Read Matthew Poole on Job 36 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 36:3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.Ver. 3. I will fetch my knowledge from afar] Even from heaven, as one taught of God; I will discourse of ancient things (for τακαινακενα), and fetch my reasons from the wonderful and sublime works of God, De arduis atque admirandis Dei operibus, those real demonstrations of his Deity. Est autem plane hic Elihu mirus et egregius, saith Mercer. And he is not a little wronged by that French Paraphrast, who saith of him, That he knew well how to begin a discourse, but knew not how to end it; and that seeing well that his tediousness might make him troublesome, he awakened his languishing auditors by this…
Read John Trapp on Job 36 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I will fetch my knowledge from afar.—But is not this what Bildad had said before him? (Job 8:8, &c.); and yet the teaching of Job 36:6 is not very different from his.
Read Charles John Ellicott on Job 36 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I will fetch my knowledge from afar] למרחוק lemerachok, "from the distant place," meaning probably both remote antiquity and heaven; see below. I will show thee that all antiquity and experience are on my side. I can bring proofs from the remotest ages and from the most distant countries to demonstrate that God is infinitely WISE, and can do nothing foolish or erroneous; that he is infinitely POWERFUL, and can bring all the purposes of his wisdom to effect; that he is infinitely GOOD, and can will nothing, and can do nothing that is not good in itself, and well calculated to do good to his creatures. And I shall show that his operations in the heavens and on the earth prove and…
Read AdamClarke on Job 36 →CambridgeThe Cambridge Bible for Schools and Colleges3. from afar] He will speak comprehensively, embracing the distant parts of the subject in his survey, or throwing light upon it from far-off regions. righteousness to my Maker] Elihu gives here in a word the ruling idea of his discourses: they are all meant to ascribe righteousness or right to God; they are a defence of God against the charges of Job. The expression rendered my Maker does not occur elsewhere in the Old Testament.
Read Cambridge on Job 36 →Albert Barnes1798–1870Barnes' Notes on the BibleI will fetch my knowledge from afar - What I say shall not be mere commonplace. It shall be the result of reflection on subjects that lie out of the ordinary range of thought.
Read Albert Barnes on Job 36 →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
I get my knowledge from afar, and I will ascribe justice to my Maker.
I will get my knowledge from afar, and will ascribe righteousness to my Maker.
I get my knowledge from afar, and I will ascribe justice to my Maker.
With my knowledge I will speak comprehensively, and to my Creator I will ascribe righteousness.
Tyndale line
I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
I will fetch my knowledge from afar, And will ascribe righteousness to my Maker.
I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
I will bring my knowledge from afar, and will ascribe righteousness to my Maker.
I will fetche my knowledge afarre off, and will attribute righteousnes vnto my Maker.
Strictly literal
I will fetch my knowledge from afar, and will ascribe righteousness to my Creator.
I lift up my knowledge from afar, And to my Maker I ascribe righteousness.
I lift up my knowledge from afar, || And I ascribe righteousness to my Maker.
I will lift up my knowledge for him who is afar, and for my Maker will I obtain righteousness.
I will obtain my knowledge from far off; I will acknowledge that righteousness belongs to my Maker.
From the Latin
I will repeat my knowledge from the beginning, and I will prove my Maker just.
Simplified
I will share my extensive knowledge, and I will prove my Creator is in the right.
I will get my knowledge from far, and I will give righteousness to my Maker.
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 show agreement in the core elements of the verse, with five of the six words matched. The Septuagint's word order differs, but the essential meaning remains intact, reflecting a consistent understanding of the text.
אֶשָּׂ֣א דֵ֭עִי לְמֵרָח֑וֹק וּ֝לְפֹעֲלִ֗י אֶֽתֵּֽן־ צֶֽדֶק׃
5 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 36:3
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
דֵּעַ (dea`) refers to knowledge or opinion, encompassing both general knowledge and specific judgments, including God's knowledge. It is derived from another Hebrew word, יָדַע (yada`), which also relates to knowledge. The term appears in contexts that emphasize understanding and discernment.
[דֵּעַ] n.[m.] knowledge, opinion (late)
base
H1843 דֵּעַ
1843 dea` day'-ah
from 3045; knowledge:--knowledge, opinion.
see HEBREW for 03045
דֵּעַ (de.a) — knowledge.
1) knowledge, opinion
1a) God's knowledge
1b) judgment, opinion
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Prep | Adj — Preposition · prepositionHR/R/Aamsa
פָּעַל (pa'al) is a Hebrew verb meaning to do or make, often used in a systematic or habitual sense. It encompasses actions like committing, ordaining, and working, with a poetic nuance compared to the more common verb for 'to do' (עָשָׂה). The entries consistently highlight its usage in the Qal stem, emphasizing its foundational role in expressing action.
פָּעַל 67 vb. do, make (poet. for עָשָׂה)
Qal
do
make
base
H6466 פָּעַל do, make (poet. for עָשָׂה)
6466 pa`al paw-al'
a primitive root; to do or make (systematically and
habitually), especially to practise:--commit, (evil-)
do(-er), make(-r), ordain, work(-er).
פָּעַל (pa.al) — to work.
1) to do, make
1a) (Qal)
1a1) to do
1a2) to make
Conj | Prep | V-Qal | Suff — Conjunction · preposition · verb qal participle (active) masculine singular common · suffixHC/R/Vqrmsc/Sp1bs
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-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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,