Psalms 9:8 — Word Study
WLCוְה֗וּא יִשְׁפֹּֽט־ תֵּבֵ֥ל בְּצֶ֑דֶק יָדִ֥ין לְ֝אֻמִּ֗ים בְּמֵישָׁרִֽים׃
BSAThe LordYᵉhôvâh foreverʻôwlâm to dwellyâshab to establishkûwn justicemishpâṭ [righteousness, uprightness] thronekiççêʼ
| Greek | English | Parsing |
|---|---|---|
| וְה֗וּא | and he | Conjunction, pronoun |
| יִשְׁפֹּֽט־ | he will judge | Verb, Qal, imperfect third person masculine singular |
| תֵּבֵ֥ל | [the] world | Noun common, feminine singular absolute |
| בְּצֶ֑דֶק | with righteousness | Preposition, noun common masculine singular absolute |
| יָדִ֥ין | he will judge | Verb, Qal, imperfect third person masculine singular |
| לְ֝אֻמִּ֗ים | [the] nations | Noun common, masculine plural absolute |
| בְּמֵישָׁרִֽים׃ | with uprightness | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He judges the world with justice; He governs the people with equity. |
| KJV | And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. |
| ASV | And he will judge the world in righteousness, He will minister judgment to the peoples in uprightness. |
| YLT | And He judgeth the world in righteousness, He judgeth the peoples in uprightness. |
| WEB | He will judge the world in righteousness. He will administer judgment to the peoples in uprightness. |
| BBE | And he will be the judge of the world in righteousness, giving true decisions for the peoples. |
Where they part company is in the specific terms used for judgment and governance — see How Translations Differ.
Two main clauses with prepositional phrases describing how God judges and governs, showing the structure's emphasis on His actions.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbלְ
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 9:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lord's Judgment and Governancegenerated
Psalm 9:8 emphasizes the Lord's role as a just judge over the world and as a governor of the people, highlighting His righteousness and equity. This theme is consistent throughout the psalm, where the Lord is depicted as a refuge for the oppressed and a stronghold in times of trouble, as seen in verses 9 and 10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:6 | And the heavens proclaim His righteousness, for God Himself is Judge. Selah |
| 2 | Psalm 94:15 | Surely judgment will again be righteous, and all the upright in heart will follow it. |
| 3 | Psalm 96:13 | before the LORD, for He is coming— He is coming to judge the earth. He will judge the world in righteousness and the peoples in His faithfulness. |
| 4 | Psalm 98:9 | before the LORD, for He comes to judge the earth. He will judge the world with righteousness and the peoples with equity. |
| 5 | Psalm 99:4 | The mighty King loves justice. You have established equity; You have exercised justice and righteousness in Jacob. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָדִין, ya.Dingenerated
The verb דִּין (diyn) means to judge or govern, indicating actions such as executing judgment and pleading a cause. It reflects God's authority and the moral responsibility of rulers to uphold justice.
In this verse, the imperfect form indicates ongoing action, suggesting that God's judgment is not a one-time event but a continuous process of administering justice and equity among the nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses judges and governs to convey the Lord's active role in administering justice and equity.
Sentence Structuregenerated
The main verb יִשְׁפֹּֽט (yish.pot) governs the clause, indicating the Lord's action of judging the world, while the second verb יָדִין (ya.Din) governs the people. The structure emphasizes the dual roles of judgment and governance.
The sentence is constructed with two main clauses, each containing a verb and an object, highlighting the parallel actions of judging the world and governing the nations.
Septuagint Backgroundgenerated
The Septuagint translates יִשְׁפֹּֽט as κρίσει (krisei), which means 'judgment' and emphasizes the authoritative aspect of God's role as a judge. This choice aligns with the Hebrew meaning but broadens the focus to the concept of judgment itself.
The use of ἡτοίμασεν (hetoimasen) for בְּמֵישָׁרִים indicates a preparation or arrangement of fairness, suggesting a more proactive role in establishing justice.
In plain words — the whole versegenerated
Psalm 9:8 tells us that the Lord judges the world with justice and governs the people with equity. This verse highlights God's role as a fair and righteous judge, ensuring that justice is upheld among the nations.
Frequently Asked Questionsgenerated
It means that God exercises authority and makes decisions regarding justice and righteousness in the world.
He ensures that fairness and true decisions are made, reflecting His character and moral standards.
Righteousness signifies that God's judgments are based on moral correctness and justice, aligning with His nature.
It emphasizes God's compassion and protection for those who are vulnerable and in need of justice.
Reflection Questionsgenerated
- In what ways do I see God's justice at work in the world around me?
- How can I reflect God's righteousness and equity in my own actions and decisions?
- What does it mean for me to trust in God as a refuge during difficult times?
- How can I advocate for fairness and justice in my community, following God's example?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on God's judgment and righteousness in this verse. Their insights reflect on the moral implications of divine justice.
These words warn that we must withdraw from evil and impiety and pursue excellence and righteousness. For who being prudent, if he believes this,Early Church Fathers on Psalms 9 →
While the general judgment is reserved for that time, the particular is for this; after all, he puts many things into effect here and now lest the heedless form the impression that present realities do not fall under his providence.Early Church Fathers on Psalms 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall judge the world in righteousness,.... The word תבל, rendered "world", is, as Ben Melech well observes, a general name for all the countries of the habitable world; and so shows that it
Read John Gill on Psalms 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
Read Robert Jamieson on Psalms 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe world; not you only, but all the enemies of his people, and all the men of the world.
Read Matthew Poole on Psalms 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 9:8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.Ver. 8. And he shall judge the world, &c.] See on Psalms 9:4.
Read John Trapp on Psalms 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) And he . . . .—Better, and he it is who. The pronoun is emphatic.
Read Charles John Ellicott on Psalms 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. He shall judge the world in righteousness] All the dispensations of God's providence are founded in righteousness and truth.
Read AdamClarke on Psalms 9 →
CambridgeThe Cambridge Bible for Schools and Colleges8. And he shall judge] He is emphatic. His administration, in contrast to that of so many human rulers, will be one of perfect justice and equity. And it will be universal. The vindication of his right which the Psalmist has just experienced is the earnest of a judgement which will embrace the whole world and all peoples. For people read peoples, and for uprightness, equity, as in Psalms 98:9. Cp. Psalms 7:8; Psalms 96:10; Psalms 96:13; Acts 17:31. The Heb. word tηbhηl rendered world denotes the fruitful, habitable part of the earth (cp. οἰκουμένη), here of course including its inhabitants. Cp. Proverbs 8:31.
Read Cambridge on Psalms 9 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd he shall judge the world in righteousness - The word here rendered world means properly the habitable earth; and then it denotes the inhabitants that dwell upon the earth.
Read Albert Barnes on Psalms 9 →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
He judges the world with justice; He governs the people with equity.
He will judge the world in righteousness. He will administer judgment to the peoples in uprightness.
He judges the world with justice; He governs the people with equity.
He judges the world fairly; he makes just legal decisions for the nations.
Tyndale line
And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
And he will judge the world in righteousness, He will minister judgment to the peoples in uprightness.
And he shall judge the world in righteousness, he shall minister judgment to the peoples in uprightness.
And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.
For he shall iudge the worlde in righteousnes, and shall iudge the people with equitie.
Strictly literal
And it is he that will judge the world with righteousness; he shall execute judgment upon the peoples with equity.
And He judgeth the world in righteousness, He judgeth the peoples in uprightness.
And He judges the world in righteousness, || He judges the peoples in uprightness.
(9:9) And he will judge the world with righteousness, he shall decide for the people, with equity.
He will judge the world with righteousness, and he will execute judgment for the nations with fairness.
From the Latin
But the Lord remaineth for ever. He hath prepared his throne in judgment:
Simplified
The Lord judges the world rightly; he judges the nations fairly.
And he will be the judge of the world in righteousness, giving true decisions for the peoples.
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 presents the verse as "He judges the world with justice; He governs the people with equity." The Septuagint agrees with the Masoretic Text in meaning, as it matches 7 of the 7 words in a word-by-word correspondence, although its word order and articles differ. The Dead Sea Scrolls (11Q7) contain a fragment that includes 6 words of the verse, but these are not a complete match and have been supplied by an editor, indicating some differences in wording or structure compared to the Masoretic Text.
וְה֗וּא יִשְׁפֹּֽט־ תֵּבֵ֥ל בְּצֶ֑דֶק יָדִ֥ין לְ֝אֻמִּ֗ים בְּמֵישָׁרִֽים׃
7 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.
[ויהוה] [לעולם] [ישב] [כונן] [למשפט] [כסא׳ו]
6 words of the verse are on this fragment — 6 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 9:8
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
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.
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)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
תֵּבֵל (tebel) means 'world' and is derived from a root meaning 'to be moist.' It refers to the earth as a habitable place, encompassing both the globe and its inhabitants, and can specifically denote regions like Babylonia and Palestine. The entries consistently highlight its connection to the concept of a productive, inhabited land.
תֵּבֵל n.f. world (perh. orig. as productive)
base
H8398 תֵּבֵל world
8398 tebel tay-bale'
from 2986; the earth (as moist and therefore inhabited); by
extension, the globe; by implication, its inhabitants;
specifically, a partic. land, as Babylonia,
Palestine:--habitable part, world.
see HEBREW for 02986
תֵּבֵל (te.vel) — world.
world
HNcfsa — Noun common · feminine singular absoluteHNcfsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
ri'-chus-nes (tsaddiq, adjective, "righteous," or occasionally "just" tsedheq, noun, occasionally = "riahteousness," occasionally = "justice"; dikaios, adjective, dikaiosune, noun, from dike, whose first meaning seems to have been "custom"; the general use suggested conformity to a standard: righteousness, "the state of him who is such as he ought to be" (Thayer)):
1. Double Aspect of Righteousness: Changing and Permanent
2. Social Customs and Righteousness
3. Changing Conception of Character of God: Obligations of Power
4. Righteousness as Inner
5. Righteousness as Social
6. Righteousness as Expanding in Content with Growth in Ideals of Human Worth
LITERATURE
1. Double Aspect of Righteousness: Changing and Permanent:
In Christian thought the idea of righteousness contains both a permanent and a changing element. The fixed element is the will to do right; the changing factor is the conception of…
Righteousness
See JUSTIFICATION.
Rectitude, justice, holiness; an essential perfection of God’s character, Job 36:3; Isa 51:5-8; Joh 17:25; and of his administration, Ge 18:25; Ro 3:21,22; 10:3. It is the wonder of grace that as the righteous guardian of the law, he can acquit the unrighteous. "The righteousness of Christ" includes his spotless holiness, his perfect obedience the law demands; and "the righteousness of faith" is that imputed to the sinner who believes in Christ. With reference to personal character, righteousness is used both for uprightness between man and man, and for true religion,
דִּין (diyn) means to judge or govern, encompassing actions like executing judgment, pleading a cause, and contending. The verb appears in various forms, including Qal and Niphal, indicating both active and passive roles in judgment and strife. Strong's entry also notes a connection to a straight course, particularly in Genesis 6:3.
דִּין vb. judge
Qal
act as judge, minister judgment
plead the cause
execute judgment, vindicate
execute judgment, requite
govern
he cannot contend with one mightier than he
Niph. and all the people were at strife throughout all the tribes of Israel
base
H1777 דִּין judge .. act as judge, minister judgment
. plead the cause
. execute judgment, vindicate
. execute judgment, requite
. govern
. he cannot contend with one mightier than he
. and all the people were at strife throughout all the tribes of Israel
1777 diyn deen
or (Gen. 6:3) duwn {doon}; a primitive roy a straight course,
i.e. sail direct:--(come) with a straight course.
דִּין (din) — to judge.
1) to judge, contend, plead
1a) (Qal)
1a1) to act as judge, minister judgment
1a2) to plead a cause
1a3) to execute judgment, requite, vindicate
1a4) to govern
1a5) to contend, strive
1b) (Niphal) to be at strife, quarrel
Aramaic equivalent: din (דִּין "to judge" H1778)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
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.
מֵישָׁר (meyshar) refers to concepts of evenness, uprightness, and equity. It is derived from a root meaning 'to be straight' and can figuratively denote prosperity or concord. The term is used in various contexts to express rectitude and fairness, often appearing in plural form with a singular sense.
[מֵישָׁר] n.m. evenness, uprightness, equity
base
H4339 [מֵישָׁר] evenness, uprightness, equity
4339 meyshar may-shawr'
from 3474; evenness, i.e. (figuratively) prosperity or
concord; also straightness, i.e. (figuratively) rectitude
(only in plural with singular sense; often
adverbially):--agreement, aright, that are equal, equity,
(things that are) right(-eously, things), sweetly,
upright(-ly, -ness).
see HEBREW for 03474
מֵישָׁר (me.shar) — uprightness.
1) evenness, uprightness, straightness, equity
1a) evenness, level, smoothness
1b) uprightness, equity
1c) rightly (as adv)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
→ See RIGHTEOUSNESS
