Psalms 143:2 — Word Study
WLCוְאַל־ תָּב֣וֹא בְ֭מִשְׁפָּט אֶת־ עַבְדֶּ֑ךָ כִּ֤י לֹֽא־ יִצְדַּ֖ק לְפָנֶ֣יךָ כָל־ חָֽי׃
BSADo notʼal [never, under no circumstances] bringbôwʼ▸ Your servantʻebed [or slave, one who serves] into judgmentmishpâṭ [or justice, righteous verdict] forkîy no onelôʼ [none, not a single person] alivechay [living, having physical or spiritual life] is righteoustsâdaq▸ [just, upright, justified] before Youpânîym [in Your presence, face to face]
| Greek | English | Parsing |
|---|---|---|
| וְאַל־ | and may not | Conjunction, particle |
| תָּב֣וֹא | you go | Verb, Qal, jussive second person masculine singular |
| בְ֭מִשְׁפָּט | in judgment | Preposition, noun common masculine singular absolute |
| אֶת־ | with | Preposition |
| עַבְדֶּ֑ךָ | servant your | Noun common masculine singular construct, suffix |
| כִּ֤י | for | Particle |
| לֹֽא־ | not | Particle |
| יִצְדַּ֖ק | he is righteous | Verb, Qal, imperfect third person masculine singular |
| לְפָנֶ֣יךָ | before you | Preposition, noun common masculine plural construct, suffix |
| כָל־ | any | Noun common, masculine singular absolute |
| חָֽי׃ | living [person] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not bring Your servant into judgment, for no one alive is righteous before You. |
| KJV | And enter not into judgment with thy servant: for in thy sight shall no man living be justified. |
| ASV | And enter not into judgment with thy servant; For in thy sight no man living is righteous. |
| YLT | And enter not into judgment with Thy servant, For no one living is justified before Thee. |
| WEB | Don’t enter into judgment with your servant, for in your sight no man living is righteous. |
| BBE | Let not your servant come before you to be judged; for no man living is upright in your eyes. |
Where they part company is חָי — see How Translations Differ.
The sentence has a main clause followed by a reason clause, clearly delineating the plea and its justification.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Psalms 143:2
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 — A Plea for Mercygenerated
Psalm 143:2 is part of a prayer where the psalmist seeks God's help in a time of distress. He acknowledges his unworthiness and pleads for mercy, recognizing that all humanity falls short of righteousness before God. This theme resonates throughout the psalms, where the faithful often express their dependence on God's grace and justice, as seen in other passages like Psalm 130:3 and Job 4:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 130:3 | If You, O LORD, kept track of iniquities, then who, O Lord, could stand? |
| 2 | Job 14:3 | Do You open Your eyes to one like this? Will You bring him into judgment before You? |
| 3 | Exodus 34:7 | maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.” |
| 4 | Job 4:17 | ‘Can a mortal be more righteous than God, or a man more pure than his Maker? |
| 5 | Job 9:2–3 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מִשְׁפָּט, Ve.mish.potgenerated
The Hebrew word מִשְׁפָּט (mishpat) means judgment or justice, often used to describe the divine judgment of God. It encompasses legal rights and decisions, reflecting both human and divine law. The psalmist's use of this word highlights the serious nature of being judged by God, emphasizing the need for mercy rather than strict justice.
In this verse, מִשְׁפָּט serves as a critical point of the psalmist's plea, indicating that he does not wish to be subjected to the full weight of God's judgment, recognizing that no one can stand justified before Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses judgment to translate מִשְׁפָּט.
Sentence Structuregenerated
The main verb of the verse is תָּב֣וֹא, you go, which governs the plea against judgment. The structure includes a prepositional phrase בְ֭מִשְׁפָּט, in judgment, and a noun phrase עַבְדֶּךָ, Your servant, emphasizing the speaker's position before God.
The sentence follows a clear structure, with the main clause expressing a wish not to be judged, followed by the reason for this request, which underscores the universal human condition of unrighteousness.
Septuagint Backgroundgenerated
In the Septuagint, מִשְׁפָּט is translated as κρίσιν (krisin), meaning judgment. This choice aligns closely with the Hebrew meaning but can imply a more formal legal context, suggesting a focus on the judicial aspect of God's judgment.
The translation reflects the understanding of God's justice as a critical theme, emphasizing the seriousness of the psalmist's plea for mercy.
In plain words — the whole versegenerated
Psalm 143:2 expresses a heartfelt plea to God, asking Him not to judge the speaker, as no living person is truly righteous before God. This verse highlights the theme of human imperfection and the need for divine mercy.
Frequently Asked Questionsgenerated
It means the psalmist is asking God not to hold him accountable for his sins, recognizing that all humans fall short of righteousness.
This reflects the belief that all people have sinned and cannot achieve righteousness on their own before God.
The term 'servant' indicates humility and a relationship of dependence on God, highlighting the psalmist's position before the divine.
This verse encapsulates the recurring theme of seeking God's mercy and justice, acknowledging human frailty and the need for divine grace.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's mercy instead of justice?
- How can I acknowledge my imperfections before God in prayer?
- What does it mean to me to be a servant of God?
- How can I share the message of God's mercy with others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse to illustrate the nature of righteousness and the need for divine mercy, as seen in their writings.
It is clear from all this that there are two kinds of perfections in holy Scripture, and two kinds of justices and two kinds of fears.Early Church Fathers on Psalms 143 →
Atticus: From this it is clear that people are called righteous and said to be without fault; but that, if negligence comes over them, they may fall.Early Church Fathers on Psalms 143 →
"And enter not into judgment with Your servant" [Psalms 143:2].Early Church Fathers on Psalms 143 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 143:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd enter not into judgment with thy servant,.... The house of judgment, as the Targum, or court of judicature; God is a Judge, and there is and will be a judgment, universal, righteous, and eternal;
Read John Gill on Psalms 143 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd enter not into judgment with thy servant: for in thy sight shall no man living be justified. And enter not into judgment with thy servant - for my many shortcomings.
Read Robert Jamieson on Psalms 143 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut when I appeal to thy righteousness, I do it only with respect to mine enemies, whose cause as well as their persons is worse than mine, but not in reference to thee, as if I could absolutely justify myself upon a severe trial at the tribunal of thy justice; for if thou shouldst rigorously examine all the passages of my heart and life, I dread the thoughts and consequences of it. Be justified, to wit, upon terms of strict justice, without thy indulgence and infinite mercy.
Read Matthew Poole on Psalms 143 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 143:2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.Ver. 2. And enter not into judgment with thy servant] This is insignis sententia, siqua usquam in sacris literis extat (saith Beza), an excellent sentence as any is in all the Bible, saying the same that St Paul doth, Romans 3:24, that justification is by faith alone, and not by works. David would not be dealt with in strictness of justice. Lord, go not to law with me, so some render it; go not into the judgment hall, so the Chaldee. All St Paul’ s care was, that when he was sought for by God’ s justice, he might be found in Christ, not having his own righteoushess which is of the…
Read John Trapp on Psalms 143 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And enter not.—The Divine justice has just been invoked, and now the appellant suddenly seems to deprecate it. These verses really sum up the apparent paradox of the Book of Job, as also the expressions recall that Book. (See Job 4:17; Job 9:2; Job 9:32; Job 14:3, seq., Job 15:14; Job 22:4, &c) In one breath Job frequently pours forth pathetic protestations of his innocence, and dread lest God should take him at his word and arraign him for trial. Man, in his desire to have his character vindicated before man, appeals to the just Judge, but instantly falls back with a guilty sense that before that tribunal none can stand: “For merit lives from man to man, And not from man, O Lord, to…
Read Charles John Ellicott on Psalms 143 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Enter not into judgment] אל תבוא al tabo. Do not come into court, either as a Witness against me, or as a Judge, else I am ruined; for thou hast seen all my ways that they are evil, and thy justice requires thee to punish me. Nor can any soul that has ever lived be justified in the sight of thy justice and righteousness. Had I my desert from thee, I should have worse than even my unnatural son intends me. O what a relief is Jesus crucified to a soul in such circumstances!
Read AdamClarke on Psalms 143 →
CambridgeThe Cambridge Bible for Schools and Colleges2. enter not into judgment with thy servant] Do not put me on my trial and pass sentence on me according to my deserts. For the phrase cp. Job 9:32; Job 14:3; Isaiah 3:14. Thy servant is not a mere formal expression of humility: it denotes ‘one who is devoted to Thy service,’ and this relation is the ground of his plea. Cp. Psalms 143:12. be justified] Rather, be righteous. Cp. Psalms 130:3, and many passages in Job, where the truth of man’s unholiness in the sight of God is emphasised, e.g. Job 4:17; Job 9:2; Job 15:14; Job 25:4. St Paul quotes this passage freely in Romans 3:20, Galatians 2:16, substituting πᾶσασὰρξ, ‘all flesh,’ for πᾶςζῶν.
Read Cambridge on Psalms 143 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd enter not into judgment with thy servant - Do not deal with me on the ground of justice as toward “thee;” do not mark my own offences against thee, when I plead that justice may be done as between me and my fellow-men.
Read Albert Barnes on Psalms 143 →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
Do not bring Your servant into judgment, for no one alive is righteous before You.
Don’t enter into judgment with your servant, for in your sight no man living is righteous.
Do not bring Your servant into judgment, for no one alive is righteous before You.
Do not sit in judgment on your servant, for no one alive is innocent before you.
Tyndale line
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
And enter not into judgment with thy servant; For in thy sight no man living is righteous.
And enter not into judgment with thy servant; for in thy sight shall no man living be justified.
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
(And enter not into iudgement with thy seruant: for in thy sight shall none that liueth, be iustified)
Strictly literal
And enter not into judgment with thy servant; for in thy sight no man living shall be justified.
And enter not into judgment with Thy servant, For no one living is justified before Thee.
And do not enter into judgment with Your servant, || For no one living is justified before You.
And enter not into judgment with thy servant; for no living man can be regarded righteous before thee.
Do not enter into judgment with your servant, for in your sight no one is righteous.
From the Latin
My mercy, and my refuge: my support, and my deliverer: My protector, and I have hoped in him: who subdueth my people under me.
Simplified
Please don't place me, your servant, on trial, because nobody is innocent in your sight.
Let not your servant come before you to be judged; for no man living is upright in your eyes.
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 (MT) of Psalms 143:2 reads: "וְאַל־ תָּב֣וֹא בְ֭מִשְׁפָּט אֶת־ עַבְדֶּ֑ךָ כִּ֤י לֹֽא־ יִצְדַּ֖ק לְפָנֶ֣יךָ כָל־ חָֽי׃" The Dead Sea Scrolls (11Q5) agree closely with the MT, presenting the same essential wording: "ואל תבוא במשפט את עבד׳כה כי לוא יצדק לפני׳כה כול חי." However, the 4Q97 fragment only preserves part of the verse, with significant portions supplied by an editor. The Septuagint, while not fully quoted here, matches 10 of the 11 words in a word-by-word correspondence with the MT, indicating a high level of agreement overall. Thus, the MT is well-supported by other ancient witnesses, particularly the Dead Sea Scrolls and the Septuagint, with minor variations in wording but consistent meaning across these texts.
וְאַל־ תָּב֣וֹא בְ֭מִשְׁפָּט אֶת־ עַבְדֶּ֑ךָ כִּ֤י לֹֽא־ יִצְדַּ֖ק לְפָנֶ֣יךָ כָל־ חָֽי׃
10 of the 11 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.
ואל תבוא במשפט את עבד׳כה כי לוא יצדק לפני׳כה כול חי
11 words on the leather.
[את] [עבד׳ך] [כי] [לא] [יצדק] [לפני׳ך] [כל] [חי]
8 words of the verse are on this fragment — 8 supplied entire by an editor.
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 Psalms 143:2
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
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 absoluteHR/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;
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
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-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
