Proverbs 18:5 — Word Study
WLCשְׂאֵ֣ת פְּנֵי־ רָשָׁ֣ע לֹא־ ט֑וֹב לְהַטּ֥וֹת צַ֝דִּ֗יק בַּמִּשְׁפָּֽט׃
BSAShowing partialitynâsâʼ [accepting the person, favoring] to the wickedrâshâʻ [morally wrong, guilty] is notlôʼ [absolutely not] goodṭôwb [pleasant, beneficial] nor is deprivingnâṭâh [to turn aside, overthrow] the innocenttsaddîyq [righteous, upright] of justicemishpâṭ [right judgment]
| Greek | English | Parsing |
|---|---|---|
| שְׂאֵ֣ת | to lift up | Verb, Qal, infinitive construct common |
| פְּנֵי־ | [the] face of | Noun common, masculine plural construct |
| רָשָׁ֣ע | a wicked [person] | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| ט֑וֹב | [is] good | Adj |
| לְהַטּ֥וֹת | to turn aside | Preposition, verb hiphil infinitive construct common |
| צַ֝דִּ֗יק | a righteous [person] | Adj |
| בַּמִּשְׁפָּֽט׃ | in judgment | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Showing partiality to the wicked is not good, nor is depriving the innocent of justice. |
| KJV | It is not good to accept the person of the wicked, to overthrow the righteous in judgment. |
| ASV | To respect the person of the wicked is not good, Nor to turn aside the righteous in judgment. |
| YLT | Acceptance of the face of the wicked [is] not good, To turn aside the righteous in judgment. |
| WEB | To be partial to the faces of the wicked is not good, nor to deprive the innocent of justice. |
| BBE | To have respect for the person of the evil-doer is not good, or to give a wrong decision against the upright. |
Where they part company is צַ֝דִּ֗יק — see How Translations Differ.
The sentence contains a main clause followed by a subordinate clause, clearly presenting two related moral statements.
7 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 — Proverbs 18:5
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 — Wisdom and Morality in Proverbsgenerated
Proverbs 18:5 emphasizes the moral obligation to uphold justice and not show favoritism to those who are morally corrupt. This teaching aligns with the broader themes in Proverbs that advocate for righteousness and fairness in judgment, as seen in the surrounding verses that discuss the depth of wisdom and the consequences of foolishness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:23 | These also are sayings of the wise: To show partiality in judgment is not good. |
| 2 | Proverbs 28:21 | To show partiality is not good, yet a man will do wrong for a piece of bread. |
| 3 | Leviticus 19:15 | You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly. |
| 4 | Deuteronomy 1:16–17 | At that time I charged your judges: “Hear the disputes between your brothers, and judge fairly between a man and his brother or a foreign resident. |
| 5 | Deuteronomy 16:19 | Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — שְׂאֵ֣ת, se.'Etgenerated
The Hebrew word נָשָׂא (nasa') means to lift or carry, and here it implies the act of showing favoritism or partiality. This word encompasses a wide range of actions, from physically lifting burdens to morally elevating someone's status based on bias.
In this context, the infinitive construct form indicates an ongoing action — showing partiality — which is condemned in the verse. The act of lifting up the face of the wicked implies an unjust elevation that contradicts the principles of fairness and justice.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase showing partiality. The KJV and ASV also reflect this meaning, emphasizing the act of favoring the wicked.
Where translations differ is in the rendering of צַ֝דִּ֗יק — tza.Dik — with the majority choosing righteous (ASV, KJV, WEB) while the BBE opts for upright.
Sentence Structuregenerated
The structure of the verse consists of two main clauses connected by 'nor': the first clause addresses the act of showing partiality, and the second addresses the act of depriving the innocent of justice. This parallel structure emphasizes the equal weight of both actions as morally wrong.
The finite verbs שְׂאֵ֣ת and הַטּ֥וֹת govern their respective clauses, with the subjects and objects clearly defined, allowing for a straightforward moral teaching.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׂאֵ֣ת is rendered as θαυμάσαι, which suggests a sense of wonder or admiration, slightly shifting the focus from mere favoritism to a more emotional response.
This choice may indicate a broader interpretation of the act of showing partiality, suggesting that it can lead to admiration for the wicked, which is also condemned in the context of justice.
In plain words — the whole versegenerated
Proverbs 18:5 teaches that it is wrong to favor the wicked and to deny justice to the innocent. This verse reminds us that fairness and integrity are essential in our judgments and interactions with others.
Frequently Asked Questionsgenerated
To show partiality to the wicked means to favor or support those who are morally wrong, which is condemned in this verse.
Depriving the innocent of justice undermines fairness and righteousness, which are core values in biblical teachings.
This verse aligns with other Proverbs that emphasize the importance of justice, integrity, and moral conduct in society.
We are reminded to be fair and just in our judgments and to avoid biases that could lead to moral wrongdoing.
Reflection Questionsgenerated
- In what situations might I be tempted to show favoritism, and how can I guard against it?
- How can I ensure that I am upholding justice in my own life and community?
- What does it look like to support the innocent and stand against the wicked in practical terms?
- How can I apply the principles of fairness and integrity found in this verse to my daily decisions?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as John Chrysostom, reference this verse to discuss the moral implications of favoritism and justice.
“It is not good to admire those who are impious,” even though one of them has an important position or covers up what is right with persuasive speech. To admire the behavior of the impious is to sanction iniquity inspired by the devil.Early Church Fathers on Proverbs 18 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 18:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is not good to accept the person of the wicked, to overthrow the righteous in judgment. It is not good to accept the person of the wicked-to show partiality to them, so as-to overthrow the righteous in judgment.
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is not good, i.e. it is a most wicked and hateful thing. See Poole ",26. To accept the person; to favour his unrighteous cause.
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:5 [It is] not good to accept the person of the wicked, to overthrow the righteous in judgment.Ver. 5. It is not good to accept the person of the wicked.] Indeed, it is so bad as can hardly be expressed, and is therefore here set forth by the figure liptote; which is, say grammarians, cum minus dicitur, plus intelligitur, when little is said, but more is understood. This accepting of persons, declared here to be so very naught, is either in passing sentence of judgment, of which see Leviticus 19:15; or otherwise in common conversation, of which read James 2:1-4. To overthrow the righteous in judgment.] Which is the easilier done, because they cannot quarrel and contend as the…
Read John Trapp on Proverbs 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. To accept the person of the wicked] We must not, in judicial cases, pay any attention to a man's riches, influence, friends, offices, &c., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten.
Read AdamClarke on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges5. to overthrow] i.e. so as to, or with a view to, overthrow. See R.V. marg. Better perhaps with R.V. text, nor to turn aside.
Read Cambridge on Proverbs 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. It is not good — That is, it is bad, wrong. (See on Proverbs 17:26.) To accept the person — Or face; to show partiality to the wicked on account of his wealth, respectability, or other like reason. (Comp.
Read Daniel Denison Whedon on Proverbs 18 →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
Showing partiality to the wicked is not good, nor is depriving the innocent of justice.
To be partial to the faces of the wicked is not good, nor to deprive the innocent of justice.
Showing partiality to the wicked is not good, nor is depriving the innocent of justice.
It is terrible to show partiality to the wicked, by depriving a righteous man of justice.
Tyndale line
It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
To respect the person of the wicked is not good, Nor to turn aside the righteous in judgment.
To accept the person of the wicked is not good, nor to turn aside the righteous in judgment.
It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
It is not good to accept the person of the wicked, to cause ye righteous to fall in iudgement.
Strictly literal
It is not good to accept the person of the wicked, to wrong the righteous in judgment.
Acceptance of the face of the wicked [is] not good, To turn aside the righteous in judgment.
Favoring of the face of the wicked [is] not good, || To turn aside the righteous in judgment.
It is not good to favor the person of the wicked, to wrest [the cause of the] righteous in judgment.
It is not good to be partial to the wicked person, nor to deny justice to the righteous person.
From the Latin
It is not good to accept the person of the wicked, to decline from the truth of judgment.
Simplified
It's not right to show favoritism to the guilty and rob the innocent of justice.
To have respect for the person of the evil-doer is not good, or to give a wrong decision against the upright.
Word by word, the decisions they made
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
Both the Masoretic Text and the Septuagint agree on the wording of this verse, with all eight words in the Hebrew matched in the Greek translation. This consistency highlights the shared understanding of the moral principles being addressed.
שְׂאֵ֣ת פְּנֵי־ רָשָׁ֣ע לֹא־ ט֑וֹב לְהַטּ֥וֹת צַ֝דִּ֗יק בַּמִּשְׁפָּֽט׃
8 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.
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 Proverbs 18:5
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-Inf-a — Verb · Qal · infinitive construct commonHVqcc
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;