Psalms 67:4 — Word Study
WLCיִֽשְׂמְח֥וּ וִֽירַנְּנ֗וּ לְאֻ֫מִּ֥ים כִּֽי־ תִשְׁפֹּ֣ט עַמִּ֣ים מִישׁ֑וֹר וּלְאֻמִּ֓ים׀ בָּאָ֖רֶץ תַּנְחֵ֣ם סֶֽלָה׃
BSAthe peoplesʻam [nations, all humanity]
| Greek | English | Parsing |
|---|---|---|
| יִֽשְׂמְח֥וּ | may they rejoice | Verb, Qal, imperfect third person masculine plural |
| וִֽירַנְּנ֗וּ | and they may sing for joy | Conjunction, verb piel third person masculine plural |
| לְאֻ֫מִּ֥ים | nations | Noun common, masculine plural absolute |
| כִּֽי־ | for | Particle |
| תִשְׁפֹּ֣ט | you judge | Verb, Qal, imperfect second person masculine singular |
| עַמִּ֣ים | peoples | Noun common, masculine plural absolute |
| מִישׁ֑וֹר | uprightness | Noun common, masculine singular absolute |
| וּלְאֻמִּ֓ים׀ | and nations | Conjunction, noun common masculine plural absolute |
| בָּאָ֖רֶץ | on the earth | Preposition, noun common feminine singular absolute |
| תַּנְחֵ֣ם | you guide them | Verb hiphil imperfect second person masculine singular, suffix |
| סֶֽלָה׃ | Selah | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the nations be glad and sing for joy, for You judge the peoples justly and lead the nations of the earth. Selah |
| KJV | O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. |
| ASV | Oh let the nations be glad and sing for joy; For thou wilt judge the peoples with equity, And govern the nations upon earth. [Selah |
| YLT | Rejoice and sing do nations, For Thou judgest peoples uprightly, And peoples on earth comfortest. Selah. |
| WEB | Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth. Selah. |
| BBE | O let the nations be glad, and make song of joy; for you will be the judge of the peoples in righteousness, guiding the nations of the earth. (Selah.) |
Where they part company is on the translation of עַמִּ֣ים — see How Translations Differ.
The main clause calls for joy, supported by causal and concluding clauses that explain why the nations should rejoice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbיָדָה
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 67:4
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 Call for Praisegenerated
Psalm 67:4 invites the nations to rejoice and sing for joy, acknowledging God's fair judgment and guidance. This psalm emphasizes the universal scope of God's rule and the joy it brings to all peoples, echoing themes found throughout the Psalms and the prophetic literature, such as in Isaiah 42:10-12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 97:1 | The LORD reigns, let the earth rejoice; let the distant shores be glad. |
| 2 | Psalm 138:4–5 | All the kings of the earth will give You thanks, O LORD, when they hear the words of Your mouth. |
| 3 | Deuteronomy 32:43 | Rejoice, O heavens, with Him, and let all God’s angels worship Him. Rejoice, O nations, with His people; for He will avenge the blood of His children. He will take vengeance on His adversaries and repay those who hate Him; He will cleanse His land and His people. |
| 4 | Isaiah 24:14–16 | They raise their voices, they shout for joy; from the west they proclaim the majesty of the LORD. |
| 5 | Isaiah 42:10–12 | Sing to the LORD a new song— His praise from the ends of the earth— you who go down to the sea, and all that is in it, you islands, and all who dwell in them. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — תִשְׁפֹּ֣ט, tish.Potgenerated
The verb שָׁפַט (shaphat) means to judge or govern. It encompasses actions like pronouncing sentences and executing judgments. Here, it indicates God's role as a just judge, highlighting His authority over the nations.
The parsing as an imperfect verb suggests ongoing action, indicating that God continually judges with fairness. This reflects the psalmist's confidence in God's righteous governance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses judge for תִשְׁפֹּ֣ט.
Sentence Structuregenerated
The main verb is תִשְׁפֹּ֣ט, you judge, which governs the clause about God's action. The structure includes phrases describing the subjects (the nations) and the objects (the peoples), indicating a clear relationship between God's judgment and the joy of the nations.
The order emphasizes the call to rejoice before the statement of God's judgment, highlighting that the joy of the nations is rooted in their recognition of God's just governance.
Septuagint Backgroundgenerated
The Septuagint translates תִשְׁפֹּ֣ט as κρίνεις, which means you judge. This choice emphasizes God's role as a judge, aligning closely with the Hebrew meaning but potentially broadening the interpretation to include the idea of discernment and decision-making.
The use of λαοί for עַמִּ֣ים (peoples) in the LXX suggests a communal aspect, reinforcing the collective nature of those who are under God's judgment.
In plain words — the whole versegenerated
Psalm 67:4 encourages all nations to rejoice and sing joyfully because God judges the peoples fairly and leads them. This psalm highlights the joy that comes from recognizing God's just rule over the earth.
Frequently Asked Questionsgenerated
God's judgment refers to His fair and just governance over all nations, ensuring righteousness and equity in His dealings.
The nations rejoice because they recognize God's sovereignty and just leadership, which brings peace and joy.
Selah is a musical term indicating a pause for reflection, inviting the listener to consider the meaning of the preceding statements.
This psalm aligns with themes found in other scriptures that celebrate God's justice and call for praise from all peoples, such as in Isaiah 42:10-12.
Reflection Questionsgenerated
- How can I recognize and celebrate God's justice in my life?
- What does it mean for me to rejoice in God's leadership over the nations?
- In what ways can I encourage others to acknowledge God's sovereignty?
- How can I take time to reflect on the significance of God's judgment and guidance?
The early church on this verse — how the Fathers read it
The early Church Father Augustine of Hippo references this psalm in his writings, using it to emphasize the joy that comes from recognizing God's justice.
And because this confession leads not to punishment, he continues and says, "Let the nations rejoice and exult" [Psalms 67:4].Early Church Fathers on Psalms 67 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 67:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO let the nations be glad and sing for joy,.... As they were glad, and did sing for joy, and glorified God, when Christ was made known, and the Gospel was preached unto them, Acts 8:5.
Read John Gill on Psalms 67 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
Read Robert Jamieson on Psalms 67 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe glad and sing for joy, for thy transcendent mercy to them, in rescuing them from the vanities and damnable errors of their fathers, and in bringing them to the knowledge of the true God, and of eternal life. Shalt judge, i.e. rule and govern them, as it is explained in the next clause, and as this phrase is used. Righteously; which is the great commendation of any government, and the greatest argument and encouragement to the Gentiles to put themselves under it; the rather, because they had found the misery of living under the unrighteous and tyrannical government of the devil, and of their idolatrous and heathenish rulers. Govern, Heb. lead, to wit, gently, as a shepherd doth his sheep…
Read Matthew Poole on Psalms 67 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 67:4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.Ver. 4. O let the nations be glad, &c.] As they cannot but be upon their sound conversion, Acts 8:8, there being no such joy as the joy of faith, and that a man’ s name is written in heaven. Beatus Ludovicus would be called Ludovicus de Pissiaco rather than take greater titles; because there he became a Christian. For thou shalt judge the people righteously, &c.] Not rigorously, keeping thy Church in safety amidst the greatest ruins of the world and cotlisions of empires. And govern the nations upon earth. Selah] Heb. Thou shalt gently lead them, as a…
Read John Trapp on Psalms 67 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) For thou shalt judge:—Better, for thou judgest.And govern. . . .—Better, and dost lead. The word is used in Psalms 23:3 of the “pastoral” care of God.
Read Charles John Ellicott on Psalms 67 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Glad and sing for joy] They shall be made happy in thy salvation. Even their political state shall be greatly meliorated; for God will be acknowledged the supreme Judge; their laws shall be founded on his word; and the nations of the earth shall be governed according to judgment, justice, and equity, Selah.] This is true. There are innumerable facts to confirm it. All the nations who have received the Gospel of Christ have been benefited politically, as well as spiritually, by it.
Read AdamClarke on Psalms 67 →CambridgeThe Cambridge Bible for Schools and Colleges4. The reason for the universal rejoicing of the nations is given in the words, for thou shalt Judge the peoples with equity; i.e. rule them with just and equitable government. Cp. the attributes of the true king as God’s representative, Isaiah 11:3 f; Psalms 72:12 ff. Judge does not here mean punish, but govern. govern] Or, lead, a word often applied to God’s leading of Israel through the wilderness (Psalms 78:14). All nations are under His providential guidance, not Israel only, His specially chosen flock. Cp. Amos 9:7.
Read Cambridge on Psalms 67 →Albert Barnes1798–1870Barnes' Notes on the BibleO let the nations be qlad, and sing for joy - All the nations of the earth.
Read Albert Barnes on Psalms 67 →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
Let the nations be glad and sing for joy, for You judge the peoples justly and lead the nations of the earth. Selah
Oh let the nations be glad and sing for joy, for you will judge the peoples with equity, and govern the nations on earth. Selah.
Let the nations be glad and sing for joy, for You judge the peoples justly and lead the nations of the earth. Selah
Let foreigners rejoice and celebrate! For you execute justice among the nations, and govern the people living on earth. (Selah)
Tyndale line
O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
Oh let the nations be glad and sing for joy; For thou wilt judge the peoples with equity, And govern the nations upon earth. [Selah
O let the nations be glad and sing for joy: for thou shalt judge the peoples with equity, and govern the nations upon earth. Selah
O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.
Let the people be glad and reioyce: for thou shalt iudge the people righteously, and gouerne the nations vpon the earth. Selah.
Strictly literal
Let the nations rejoice and sing for joy: for thou wilt judge the peoples equitably; and the nations upon earth, thou wilt guide them. Selah.
Rejoice and sing do nations, For Thou judgest peoples uprightly, And peoples on earth comfortest. Selah.
Nations rejoice and sing, || For You judge peoples uprightly, || And comfort peoples on earth. Selah.
(67:5) Nations will rejoice and sing for joy: when thou judgest the people righteously, and guidest the nations upon earth. Selah.
Oh, let the nations be glad and sing for joy, for you will judge the peoples with justice and govern the nations on earth. Selah
From the Latin
And let the just feast, and rejoice before God: and be delighted with gladness.
Simplified
May they be happy and sing for joy because you judge people fairly, and you guide everyone on earth. Selah.
O let the nations be glad, and make song of joy; for you will be the judge of the peoples in righteousness, guiding the nations of the earth. (Selah.)
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 67:4 reads, 'יִֽשְׂמְח֥וּ וִֽירַנְּנ֗וּ לְאֻ֫מִּ֥ים כִּֽי־ תִשְׁפֹּ֣ט עַמִּ֣ים מִישׁ֑וֹר וּלְאֻמִּ֓ים׀ בָּאָ֖רֶץ תַּנְחֵ֣ם סֶֽלָה׃' The Septuagint (LXX) does not provide a complete text for comparison, but it matches 7 of the 11 words in some form, indicating partial agreement with the MT. The Dead Sea Scrolls (4Q83) contain fragments of the verse, with 6 words present, but 4 of these are supplied by an editor, making it difficult to ascertain their exact agreement or difference with the MT. Overall, the MT stands as the primary witness, while the LXX and Dead Sea Scrolls offer limited corroboration and fragments respectively.
יִֽשְׂמְח֥וּ וִֽירַנְּנ֗וּ לְאֻ֫מִּ֥ים כִּֽי־ תִשְׁפֹּ֣ט עַמִּ֣ים מִישׁ֑וֹר וּלְאֻמִּ֓ים׀ בָּאָ֖רֶץ תַּנְחֵ֣ם סֶֽלָה׃
7 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.
[יודו׳כה] [עמים] אלהים יודו׳כה [עמים] [כול׳ם]
6 words of the verse are on this fragment — 4 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 67:4
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.
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
רוּן (run) primarily means to overcome, while רָנַן (ranan) refers to giving a ringing cry, often in joy or distress. The entries indicate a range of uses, including shouting for joy, singing, and calling out in exhortation. Notably, the word can also imply causing others to rejoice or sing.
[רוּן] vb. overcome;—Hithpō‛. ψ 78:65
ref
[רָנַן] vb. give a ringing cry
Qal
in joy, exultation
in distress
cry aloud, in summons, exhortation (of wisdom)
Pi. give a ringing cry, in joy, exultation
Pu. no ringing cry shall be given
Hiph. cause to ring out for joy
base
H7442a רוּן overcome H7442b רָנַן give a ringing cry .. in joy, exultation
. in distress
. cry aloud, in summons, exhortation (of wisdom)
. give a ringing cry, in joy, exultation
. no ringing cry shall be given
. cause to ring out for joy
7442 ranan raw-nan'
a primitive root; properly, to creak (or emit a stridulous
sound), i.e. to shout (usually for joy):--aloud for joy, cry
out, be joyful (greatly, make to) rejoice, (cause to) shout
(for joy), (cause to) sing (aloud, for joy, out), triumph.
רוּן (run) — to overcome.
1) to overcome
1a) (Hithpolel) to be overcome
רָנַן (ra.nan) — to sing.
1) to cry out, shout for joy, give a ringing cry
1a) (Qal)
1a1) to give a ringing cry (in joy, exaltation, distress)
1a2) to cry aloud (in summons, exhortation of wisdom)
1b) (Piel) to give a ringing cry (in joy, exultation, praise
1c) (Pual) ringing cry, singing out (passive)
1d) (Hiphil) to cause to ring or sing out (for joy)
1e) (Hithpolel) rejoicing (participle)
Also means: ran.nen (רַנֵּן "to sing" H7444)
HC/Vpu3mp — Conjunction · verb piel third person masculine pluralHC/Vpu3mp
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
HNcmpa — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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)
HTc — 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…
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)
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
מִישׁוֹר (miyshowr) refers to a level place or plain, often associated with uprightness and justice. It can denote a physical flat area, like a table-land, or be used figuratively to mean equity and righteousness. The word is derived from a root meaning to be straight, emphasizing its connections to fairness and moral integrity.
מִישׁוֹר n.m. level place, uprightness
base
H4334 מִישׁוֹר level-place, uprightness
4334 miyshowr mee-shore'
or miyshor {mee-shore'}; from 3474; a level, i.e. a plain
(often used (with the article prefix) as a properly, name of
certain districts); figuratively, concord; also straightness,
i.e. (figuratively) justice (sometimes adverbially,
justly):--equity, even place, plain, right(-eously), (made)
straight, uprightness.
see HEBREW for 03474
מִישׁוֹר (mi.shor) — plain.
1) level place, uprightness
1a) level country, table-land, plain
1b) level place
1c) uprightness
HNcmsa — Noun common · masculine singular absoluteHNcmsa
→ See RIGHTEOUSNESS
לְאֹם, transliterated as lom, refers to a 'people' or 'nation.' It is derived from an unused root meaning to gather, indicating a sense of community. The term is noted as chiefly late in usage according to Brown-Driver-Briggs.
לְאֹם, לְאוֹם n.m. people, poet. and chiefly late
base
H3816 לְאֹם, לְאוֹם people, poet. and chiefly late
3816 lom leh-ome'
or l owm {leh-ome'}; from an unused root meaning to gather; a
community:--nation, people.
לְאֹם (le.om) — people.
a people, nation
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/Ncfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
HVhi2ms/Sp3mp — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3mp
סֶ֫לָה (selah) means to lift up or exalt. It is primarily recognized as a musical term indicating a pause or interruption, often found in the Psalms. The word is derived from a root meaning 'suspension' and appears frequently in the context of music, suggesting accentuation.
סֶ֫לָה vb. lift up, or exalt;—this interpr. agrees with usage: 71 t. in 39 ψψ, 3 t. Hb 3
base
H5542 סֶ֫לָה lift up, or exalt
5542 celah seh'-law
from 5541; suspension (of music), i.e. pause:--Selah.
see HEBREW for 05541
סֶ֫לָה (se.lah) — Selah.
§ 1) to lift up, exalt
1a) Selah
1a1) a technical musical term probably showing accentuation, pause, interruption
HTj — ParticleHTj
se'-la.
See MUSIC, II, 1.
Selah
A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning “silence” or “pause;” others, “end,” “a louder strain,” “piano,” etc. The LXX. render the word by daplasma i.e., “a division.”
This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)
A musical term which occurs seventy-three times in the Psalms, and is found also in Hab 3:3,9,13. It usually occurs at the end of a period or apostrophe, but sometimes at the end only of a clause. This difficult word, it is now generally believed, was a direction for a meditative pause in the singing of a psalm, during which perhaps there was an instrumental interlude.