Psalms 37:33 — Word Study
WLCיְ֭הוָה לֹא־ יַעַזְבֶ֣נּוּ בְיָד֑וֹ וְלֹ֥א יַ֝רְשִׁיעֶ֗נּוּ בְּהִשָּׁפְטֽוֹ׃
BSA◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will notlôʼ leave themʻâzab▸ in their poweryâd [hand] orlôʼ let them be condemnedrâshaʻ▸ [found guilty, judged wickedly] under judgmentshâphaṭ [when being evaluated, during the time of vindication]
| Greek | English | Parsing |
|---|---|---|
| יְ֭הוָה | Yahweh | Noun proper |
| לֹא־ | not | Particle |
| יַעַזְבֶ֣נּוּ | he will abandon him | Verb qal imperfect third person masculine singular, suffix |
| בְיָד֑וֹ | in hand his | Preposition, noun common both singular construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| יַ֝רְשִׁיעֶ֗נּוּ | he will condemn as guilty him | Verb hiphil imperfect third person masculine singular, suffix |
| בְּהִשָּׁפְטֽוֹ׃ | when is judged he | Preposition, verb niphal infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the LORD will not leave them in their power or let them be condemned under judgment. |
| KJV | The LORD will not leave him in his hand, nor condemn him when he is judged. |
| ASV | Jehovah will not leave him in his hand, Nor condemn him when he is judged. |
| YLT | Jehovah doth not leave him in his hand, Nor condemn him in his being judged. |
| WEB | Yahweh will not leave him in his hand, nor condemn him when he is judged. |
| BBE | The Lord will not give him into their hands, or be against him when he is judged. |
Where they part company is in the choice of 'abandon' versus 'leave' — see How Translations Differ.
The sentence has one main clause with two subordinate phrases that clarify the conditions of God's promise.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 37:33
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 — Trusting in the LORD's Protectiongenerated
Psalm 37:33 assures the faithful that the LORD will not abandon them to the wicked or allow them to be unjustly condemned. This verse is part of a broader message in Psalm 37, which contrasts the outcomes for the righteous and the wicked, encouraging trust in God's justice and timing. The psalmist emphasizes waiting for the LORD and following His ways, promising that the righteous will ultimately prevail.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:7–8 | I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul. |
| 2 | Psalm 124:6–7 | Blessed be the LORD, who has not given us as prey to their teeth. |
| 3 | 1 Samuel 23:26–28 | Saul was proceeding along one side of the mountain, and David and his men along the other side. Even though David was hurrying to get away, Saul and his men were closing in on David and his men to capture them. |
| 4 | 2 Timothy 4:17 | But the Lord stood by me and strengthened me, so that through me the message would be fully proclaimed, and all the Gentiles would hear it. So I was delivered from the mouth of the lion. |
| 5 | 2 Peter 2:9 | if all this is so, then the Lord knows how to rescue the godly from trials and to hold the unrighteous for punishment on the day of judgment. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְ֭הוָה, Yah.wehgenerated
The name יְהוָה (Yahweh) is the proper name of the God of Israel, often rendered as 'the LORD'. It signifies the self-existent nature of God and is associated with His covenant with His people. This name appears frequently throughout the Old Testament, underscoring God's eternal presence and faithfulness.
In this verse, יְהוָה emphasizes God's active role in protecting the righteous from harm and injustice. The assurance that He will not forsake them highlights His commitment to justice and care for His followers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the finite verb יַעַזְבֶ֣נּוּ, he will abandon him, with two phrases attached: a prepositional phrase indicating where this abandonment will not occur, and another clause describing the second action of condemnation. The structure emphasizes the dual protection offered by God.
The word order places the subject יְ֭הוָה first, highlighting God's active role in the sentence. The use of negation with לֹא reinforces the certainty of His promise.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κύριος (kurios), meaning 'Lord,' which aligns with the Hebrew's emphasis on God's authority and sovereignty.
In translating the verbs, the Septuagint uses οὐ for 'not' and ἀφήσει for 'will abandon,' which conveys the same protective assurance found in the Hebrew text.
In plain words — the whole versegenerated
Psalm 37:33 tells us that the LORD will not abandon the righteous to the wicked or allow them to be unjustly judged. This assurance highlights God's commitment to protect His people from harm and injustice, encouraging them to trust in His timing and justice.
Frequently Asked Questionsgenerated
It means that God will actively protect and support those who follow Him, ensuring they are not left to suffer at the hands of the wicked.
This verse reinforces the theme of the psalm, which contrasts the fates of the righteous and the wicked, encouraging trust in God's justice and the eventual triumph of the righteous.
You can take comfort in this verse, remembering that God promises to protect you and not let you be unjustly condemned. Trust in Him and seek His guidance.
You can apply this verse by trusting in God's protection and justice, especially in difficult situations, and by striving to live righteously and follow His ways.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God more fully for His protection?
- How can I remind myself of God's promises when I feel overwhelmed by challenges?
- What does it look like to wait for the LORD and keep His way in my daily life?
- How can I encourage others who feel abandoned or judged to trust in God's protection?
The early church on this verse — how the Fathers read it
Augustine of Hippo cites this verse to illustrate God's protection over the righteous against the wicked.
"The wicked therefore watches the righteous, and seeks to slay him. But the Lord will not leave him in his hands" [Psalms 37:33].Early Church Fathers on Psalms 37 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 37:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord will not leave him in his hand,.... Or power; but will in his own time deliver him from all the reproach, affliction, and persecution endures by him; as he will also deliver him out of all
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe wicked watcheth the righteous, and seeketh to slay him. The wicked - (Luke 11:53-54; Psalms 10:8.) The Lord will not leave ... The question at issue between the wicked and the righteous is as a
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot leave him in his hand, i.e. not give him up to his power and rage. Nor condemn him, i.e. nor give his consent to the sentence of condemnation, which the wicked have pronounced against him, but will justify him, and vindicate his innocency and deliver him; for such negatives do oft imply the contrary affirmatives; as God’ s not holding a man guiltless commonly implies that he will severely punish him.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:33 The LORD will not leave him in his hand, nor condemn him when he is judged.Ver. 33. The Lord will not leave him in his hand] For he knoweth how to deliver his, 2 Peter 3:9, as that apostle could say by good experience, Acts 13:50, when he was inter saxum et sacrum, as they say. Nor condemn him, when he is judged] Heb. Condemn him for wicked; but clear and acquit him when falsely accused, yea, when wrongfully condemned.
Read John Trapp on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges33. will not leave him] Lit. will not forsake him, as in Psalms 37:28, and leave him in the hand, i.e. power, of the wicked. nor condemn him &c.] Will not suffer him to be unjustly condemned. The explanation, that though men may condemn him unjustly, God the supreme judge will acquit him, does not satisfy the context. The Psalmist looks for a temporal deliverance.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord will not leave him in his hand - Compare 2 Peter 2:9. That is, He will rescue him out of the hand of the wicked; he will not leave him, so that the wicked shall accomplish his purpose.
Read Albert Barnes on Psalms 37 →The verse in English, compared — 16 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
the LORD will not leave them in their power or let them be condemned under judgment.
Yahweh will not leave him in his hand, nor condemn him when he is judged.
the LORD will not leave them in their power or let them be condemned under judgment.
But the Lord does not surrender the godly, or allow them to be condemned in a court of law.
Tyndale line
The LORD will not leave him in his hand, nor condemn him when he is judged.
Jehovah will not leave him in his hand, Nor condemn him when he is judged.
The LORD will not leave him in his hand, nor condemn him when he is judged.
The LORD will not leave him in his hand, nor condemn him when he is judged.
But the Lord wil not leaue him in his hand, nor condemne him, when he is iudged.
Strictly literal
Jehovah will not leave him in his hand, nor condemn him when he is judged.
Jehovah doth not leave him in his hand, Nor condemn him in his being judged.
YHWH does not leave him in his hand, || Nor condemn him in his being judged.
The Lord will not leave him in his hand, and will not condemn him when he is judged.
Yahweh will not abandon him into the evil person's hand or condemn him when he is judged.
Simplified
But the Lord will not let them fall into the hands of the wicked, and he will not let those who do good be condemned when they are put on trial.
The Lord will not give him into their hands, or be against him when he is judged.
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 largely agree in this verse, with six of the seven words matching. The Septuagint's wording reflects its own syntactical structure but conveys the same essential meaning of divine protection.
יְ֭הוָה לֹא־ יַעַזְבֶ֣נּוּ בְיָד֑וֹ וְלֹ֥א יַ֝רְשִׁיעֶ֗נּוּ בְּהִשָּׁפְטֽוֹ׃
6 of the 7 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 Psalms 37:33
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
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-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Niphal-Inf-a | Suff — Preposition · verb niphal infinitive construct common · suffixHR/VNcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.