Job 40:8 — Word Study
WLCהַ֭אַף תָּפֵ֣ר מִשְׁפָּטִ֑י תַּ֝רְשִׁיעֵ֗נִי לְמַ֣עַן תִּצְדָּֽק׃
BSAWould you reallyʼaph [completely, utterly] annulpârar▸ [make void, frustrate] Would you condemn Merâshaʻ▸ [declare guilty, be wicked] tomaʻan justify yourself?tsâdaq▸ [make righteous, declare innocent, to vindicate your own actions]
| Greek | English | Parsing |
|---|---|---|
| הַ֭אַף | ¿ even | Particle, particle |
| תָּפֵ֣ר | will you annul | Verb, Hiphil, imperfect second person masculine singular |
| מִשְׁפָּטִ֑י | justice my | Noun common masculine singular construct, suffix |
| תַּ֝רְשִׁיעֵ֗נִי | will you condemn as guilty? me | Verb hiphil imperfect second person masculine singular, suffix |
| לְמַ֣עַן | so that | Particle |
| תִּצְדָּֽק׃ | you may be justified | Verb, Qal, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Would you really annul My justice? Would you condemn Me to justify yourself? |
| KJV | Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? |
| ASV | Wilt thou even annul my judgment? Wilt thou condemn me, that thou mayest be justified? |
| YLT | Dost thou also make void My judgment? Dost thou condemn Me, That thou mayest be righteous? |
| WEB | Will you even annul my judgment? Will you condemn me, that you may be justified? |
| BBE | Will you even make my right of no value? will you say that I am wrong in order to make clear that you are right? |
Where they part company is תָּפֵ֣ר — see How Translations Differ.
The sentence consists of two main clauses and a purpose clause, emphasizing the relationship between God's justice and human justification.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּרַר
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 40:8
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 — God's Challenge to Jobgenerated
Job 40:8 is part of God's response to Job, where He questions Job's understanding of justice and authority. God challenges Job to consider the implications of trying to annul divine justice for personal justification. This passage highlights the tension between human perspectives and God's sovereign judgment, echoing themes found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:4 | Against You, You only, have I sinned and done what is evil in Your sight, so that You may be proved right when You speak and blameless when You judge. |
| 2 | Romans 3:4 | Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.” |
| 3 | Isaiah 14:27 | The LORD of Hosts has purposed, and who can thwart Him? His hand is outstretched, so who can turn it back? |
| 4 | Isaiah 28:18 | Your covenant with death will be dissolved, and your agreement with Sheol will not stand. When the overwhelming scourge passes through, you will be trampled by it. |
| 5 | Galatians 3:15–17 | Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — תָּפֵ֣ר, ta.Fergenerated
The verb תָּפֵ֣ר (ta.Fer) is a Hiphil imperfect form meaning 'to annul' or 'to make void.' It derives from a root that conveys the idea of breaking or frustrating something, often in a figurative sense. In this context, it emphasizes the futility of attempting to undermine God's justice.
This verb is used in a rhetorical question, indicating that Job's efforts to challenge God's justice are not only misguided but also impossible. The action of annulling God's justice is portrayed as an act of futility, underscoring the absolute nature of divine judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase annul My justice.
Sentence Structuregenerated
The main verb of the sentence is תָּפֵ֣ר, will you annul, which governs the structure. The verse contains two main clauses connected by a rhetorical question, emphasizing the relationship between God's justice and human attempts to justify themselves.
The second clause, תַּ֝רְשִׁיעֵ֗נִי, will you condemn Me, directly follows the first, creating a parallel structure that reinforces the challenge posed by God to Job.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb תָּפֵ֣ר is rendered as ἀποποιοῦ, which carries the meaning of 'to make away with' or 'to abolish.' This choice reflects a broader interpretation of the act of annulling, suggesting a complete removal of justice rather than just a frustration of it.
The translation indicates a significant understanding of the relationship between divine justice and human actions, emphasizing the severity of attempting to negate God's judgment.
In plain words — the whole versegenerated
Job 40:8 presents a challenge from God to Job, asking if he can truly annul God's justice or condemn Him to justify himself. The verse highlights the futility of human attempts to undermine divine authority and the absolute nature of God's righteous judgment.
Frequently Asked Questionsgenerated
To annul God's justice means to attempt to invalidate or make void the righteous judgment of God, which is portrayed as impossible.
God questions Job to challenge his understanding of justice and to emphasize the limitations of human perspective compared to divine authority.
Being justified refers to being declared righteous, and in this context, it highlights the contrast between God's perfect justice and human attempts to justify wrongful actions.
This verse encapsulates the central theme of Job, which is the struggle to understand God's justice in the face of suffering and the limitations of human reasoning.
Reflection Questionsgenerated
- In what ways do I try to justify my actions instead of seeking God's justice?
- How can I better understand the nature of God's justice in my life?
- What does it mean for me to trust in God's judgment rather than my own?
- How can I apply the lessons from Job's experience to my own challenges?
The early church on this verse — how the Fathers read it
The early church fathers often referenced Job's dialogue with God to illustrate the nature of divine justice and human accountability. Here are some quotations from Gregory the Dialogist, who reflects on this verse.
Wilt thou disannul My judgment, and condemn Me, that thou mayest be justified? 5. Whoever strives to defend himself against the scourges of God, endeavours to set aside the judgment of Him Who inflicts them.Early Church Fathers on Job 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 40:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWilt thou also disannul my judgment?.... The decrees and purposes of God concerning his dealings with men, particularly the afflictions of them, which are framed with the highest wisdom and reason,
Read John Gill on Job 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? Wilt thou not only contend with, but set aside my judgment, or justice in the government of the world.
Read Robert Jamieson on Job 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEvery word is emphatical, Wilt (art thou resolved upon it) thou (thou, Job, whom I took to be one of a better mind and temper; had it been a stranger or my enemy who had spoken thus of me, I could have borne it, but I cannot bear it from thee) also (not only vindicate thyself, and thy own integrity, but also accuse me) disannul (not only question and dispute, but even condemn, repeal, and make void, as if it were ungrounded and unjust) my judgment, i.e. my sentence against thee, and my government and administration of human affairs? Wilt thou make me unrighteous, that thou mayst seem to be righteous?
Read Matthew Poole on Job 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 40:8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?Ver. 8. Wilt thou also disannul my judgment?] Dost thou think to ruin my justice to establish thine own innocence? and wilt thou needs be a superior judge over me? Wilt thou not revoke thy former expostulations and complaints against me, and with open mouth give me my due glory? Here God showeth his dissatisfaction with Job’ s former confession. Wilt thou condemn me, that thou mayest be righteous?] Job had bolted out some words that either tended to this purpose, or seemed so to do, to the just grief and offence of his friends. For this, therefore, he must be better humbled, and henceforth…
Read John Trapp on Job 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Wilt thou also disannul my judgment?—Comp. what Job said in Job 19:6-7; Job 27:2. God is about to show Job his inability to govern the world and administer judgment among men, so as to rule them morally, from his acknowledged inability to govern the more formidable animals of the brute creation. If he cannot restrain them, how is it likely that he will be able to tread down the wicked in their place? And if he cannot hold the wicked in check and compel them to submission, how, any more, can he protect himself from their violence? how can he save himself from the outbursts of their fury? or, if not save himself from them, how much less can he deliver himself from the hand of God? If he…
Read Charles John Ellicott on Job 40 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Wilt thou condemn me] Rather than submit to be thought in the wrong, wilt thou condemn MY conduct, in order to justify thyself? Some men will never acknowledge themselves in the wrong. "God may err, but we cannot," seems to be their impious maxim. Unwillingness to acknowledge a fault frequently leads men, directly or indirectly, to this sort of blasphemy. There are three words most difficult to be pronounced in all languages,-I AM WRONG.
Read AdamClarke on Job 40 →CambridgeThe Cambridge Bible for Schools and Colleges8. The verse reads, Wilt thou even disannul my right? Wilt thou condemn me that thou mayest be righteous? To disannul Jehovah’s “right” does not seem to mean, to depose Him from His place as Supreme, but rather to break, or make void, that is, deny His rectitude as Ruler of the world. The second clause suggests this meaning, and also adds the motive under which Job denied the rectitude of God, namely, that he himself might be righteous, or in the right. The word even suggests that this is an offence against God additional to the former one of daring to contend with Him (Job 40:2).
Read Cambridge on Job 40 →Albert Barnes1798–1870Barnes' Notes on the BibleWilt thou disannul my judgment? - Wilt thou “reverse” the judgment which I have formed, and show that it should have been different from what it is? This was implied in what Job had undertaken.
Read Albert Barnes on Job 40 →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
Would you really annul My justice? Would you condemn Me to justify yourself?
Will you even annul my judgment? Will you condemn me, that you may be justified?
Would you really annul My justice? Would you condemn Me to justify yourself?
Would you indeed annul my justice? Would you declare me guilty so that you might be right?
Tyndale line
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
Wilt thou even annul my judgment? Wilt thou condemn me, that thou mayest be justified?
Wilt thou even disannul my judgment? wilt thou condemn me, that thou mayest be justified?
Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous?
Hide them in the dust together, and binde their faces in a secret place.
Strictly literal
Wilt thou also annul my judgment? wilt thou condemn me that thou mayest be righteous?
Dost thou also make void My judgment? Dost thou condemn Me, That thou mayest be righteous?
Do you also make My judgment void? Do you condemn Me, || That you may be righteous?
Wilt thou indeed annul my decree? wilt thou condemn me, in order that thou mayest appear righteous?
Will you actually say that I am unjust? Will you condemn me so you may claim you are right?
From the Latin
Hide them in the dust together, and plunge their faces into the pit.
Simplified
Are you really going to say my decisions are wrong? Are you going to condemn me so you can be right?
Will you even make my right of no value? will you say that I am wrong in order to make clear that you are 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 and the Septuagint agree in their wording for this verse, with all six words matched. This indicates a consistent understanding of the text across these traditions, reinforcing the challenge posed by God regarding the nature of justice.
הַ֭אַף תָּפֵ֣ר מִשְׁפָּטִ֑י תַּ֝רְשִׁיעֵ֗נִי לְמַ֣עַן תִּצְדָּֽק׃
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 40:8
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 אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
Part | Adv — Particle · particleHTi/Tj
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
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-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms