Job 5:15 — Word Study
WLCוַיֹּ֣שַׁע מֵ֭חֶרֶב מִפִּיהֶ֑ם וּמִיַּ֖ד חָזָ֣ק אֶבְיֽוֹן׃
BSAHe savesyâshaʻ▸ [rescues, delivers] the needyʼebyôwn [poor, oppressed, those in need of help] from the swordchereb [cutting instrument, knife] in their mouthpeh [lip, edge of something] and from the clutchesyâd [hand, power] of the powerfulchâzâq [strong, mighty, severe]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣שַׁע | and he saved | Verb, Hiphil, sequential imperfect third person masculine singular |
| מֵ֭חֶרֶב | from [the] sword | Preposition, noun common feminine singular absolute |
| מִפִּיהֶ֑ם | from mouth their | Preposition, noun common masculine singular construct, suffix |
| וּמִיַּ֖ד | and from [the] hand of | Conjunction, preposition, noun common both singular construct |
| חָזָ֣ק | [the] strong | Adj |
| אֶבְיֽוֹן׃ | [the] needy | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He saves the needy from the sword in their mouth and from the clutches of the powerful. |
| KJV | But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. |
| ASV | But he saveth from the sword of their mouth, Even the needy from the hand of the mighty. |
| YLT | And He saveth the wasted from their mouth, And from a strong hand the needy, |
| WEB | But he saves from the sword of their mouth, even the needy from the hand of the mighty. |
| BBE | But he keeps safe from their sword those who have no father, and the poor from the power of the strong. |
Where they part company is חָזָ֣ק — see How Translations Differ.
The structure features one main verb with two prepositional phrases detailing the sources of danger, emphasizing the action of saving.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁע
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 — Job 5:15
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 — Eliphaz Speaks to Jobgenerated
Job 5:15 is part of Eliphaz's speech, where he reflects on God's ability to rescue the needy from peril. He emphasizes that God intervenes on behalf of the oppressed, contrasting their plight with the power of the mighty. This theme resonates with many Psalms that speak of God's protection for the vulnerable, such as in Psalm 10:14 and Psalm 72:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:14–17 | But You have regarded trouble and grief; You see to repay it by Your hand. The victim entrusts himself to You; You are the helper of the fatherless. |
| 2 | Psalm 35:10 | All my bones will exclaim, “Who is like You, O LORD, who delivers the afflicted from the aggressor, the poor and needy from the robber?” |
| 3 | Psalm 72:4–12 | May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor. |
| 4 | Psalm 107:41 | But He lifts the needy from affliction and increases their families like flocks. |
| 5 | Psalm 109:31 | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָשַׁע, vai.Yo.sha'generated
The verb יָשַׁע (yasha') is a Hiphil form meaning 'to save' or 'to deliver'. It signifies a proactive action of rescuing someone from danger or distress, often in a military or moral context. This word appears frequently in the Hebrew Bible, indicating God's role as a savior.
In this verse, it emphasizes God's protective nature, particularly towards the needy. The use of the verb in the Hiphil stem highlights God's initiative in saving, suggesting that He actively engages in the deliverance of those in peril.
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. The BSB has saves, which is consistent with the KJV and ASV, both using the same verb.
Where others part company with the BSB they part company over the adjective חָזָק — mighty (ASV, KJV) versus strong (BBE, YLT). This reflects a slight nuance in the connotation of strength, with 'mighty' suggesting a more severe power.
Sentence Structuregenerated
The finite verb יָשַׁע governs the entire verse, indicating the action of saving. The structure includes a series of prepositional phrases detailing the sources of danger: from the sword and from the hand of the powerful.
The Hebrew word order places emphasis on the subject and action first, followed by the details of the threats faced by the needy. This arrangement highlights God's role as the active savior.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁע as ἀπόλοιντο, which means 'to perish' or 'to be lost'. This choice reflects a broader interpretation of deliverance, suggesting not just physical saving but also the idea of being freed from destruction.
This translation indicates a different nuance in understanding God's saving action, as it emphasizes the complete removal from danger rather than simply rescue.
In plain words — the whole versegenerated
Job 5:15 tells us that God saves the needy from danger, specifically from the threats posed by powerful people and harmful words. This verse highlights God's role in protecting those who are vulnerable and in need of help.
Frequently Asked Questionsgenerated
It means that God actively intervenes to protect and deliver those who are vulnerable and oppressed, providing them with safety and relief from their troubles.
This verse connects with many other passages in the Bible that emphasize God's care for the poor and needy, such as in the Psalms, where God is depicted as a protector of the oppressed.
The sword symbolizes danger and threats, particularly those that come from powerful individuals or forces. It represents the harm that can come from words and actions that seek to oppress the vulnerable.
The needy refer to those who are poor, oppressed, and in desperate need of help, often marginalized in society and reliant on God's intervention for their safety.
Reflection Questionsgenerated
- In what ways have I seen God protect the vulnerable in my life or community?
- How can I be a source of help to those who are needy or oppressed?
- What does it mean to me that God actively saves and delivers people from danger?
- How can I better understand the power of words, both in my speech and in the words of others?
The early church on this verse — how the Fathers read it
Early Church Fathers interpreted this verse to reflect on God's saving nature, emphasizing His care for the poor and the moral implications of being needy.
LITERAL INTERPRETATION. But He shall save the poor from the sword of their mouth, and from the hand of the mighty. For it is this very Poor Man of whom it is said by Paul, Though He was rich, yet for our sakes He became poor.Early Church Fathers on Job 5 →
MORAL INTERPRETATION. But he shall save the poor from the sword of their mouth, and from the hand of the mighty. For the 'poor' is everyone that is not set up in his own eyes.Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut he saveth the poor,.... Who are so in a literal sense, and whom the Lord saves with a temporal salvation; these being the butt of the crafty, wise, and cunning, on whom their eyes are, for whom
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut he saveth the poor from the sword, from their mouth, and from the hand of the mighty. From the sword which proceedeth from their mouth - (Psalms 59:7).
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe poor, or helpless; who therefore flee to God for refuge. From their mouth, or, from the sword which cometh out of their mouth, i.e. from all their censures, slanders, threatenings, deceitful insinuations, false swearings of witnesses, unrighteous sentences of corrupt judges, whereby their good names, or estates, or lives may be exposed to the utmost hazards. And this is fitly opposed to the sword of the hand, implied in the next branch of the verse. Or, from the sword by their mouths, i.e. by those wicked men’ s own words against the godly, which God wonderfully overruleth to the working out of their deliverance.
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:15 But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.Ver. 15. But he saveth the poor from the sword] From the woe of war, from the hurt of it, not always from the smart of it; for all such promises as this of temporal deliverance are ever to be taken with exception of the cross, which yet shall be so sanctified, that the saints shall say, It was good for us to have been afflicted; provided that they may be poor in spirit (for God will save the humble person, Job 22:29), and sue in forma pauperis, as spiritual beggars, such as get their living by begging; the word signifieth needy and desirous of relief, very indigent, and therefore humbly…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) From the sword, from their mouth.—It is merely a matter of grammatical nicety whether we regard the sword as coming forth from their mouth, or as identical with what comes forth from it, or as the first of three things from which the poor are delivered. It is worthy of special note that the Lord is thus conceived of and represented, as the Saviour, and the Saviour of them who have no saviour. Is not this an idea confined to the circle of the sacred writings? At all events, it so abounds and predominates in them as to be pre-eminently, if not exclusively, characteristic of them.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. He saveth the poor from the sword, from their mouth] This is rather a harsh construction. To avoid this, some have proposed to render מחרב mechereb, which we translate from the sword, the persecuted, but, I am afraid, on very slender authority. Instead of מחרב מפיהם mechereb mippihem, "from the sword, from their mouth," eleven of Kennicott and De Rossi's MSS. read מחרב פיהם mechereb pihem, from the sword of their mouth; and with these MSS. the Chaldee, Vulgate, Syriac, and Arabic agree. The verse, therefore, may be translated thus: - He saveth from the sword of their mouth; The poor from the hand of the mighty. Or thus:- And with a strong hand the impoverished.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and Colleges15. but He saveth] Rather, so He saveth. The salvation of the poor is the consequence of defeating the devices of the crafty, as it is the object in view. from the sword, from their mouth] It is evident that this verse wants the usual balance of clauses, and probably there is some corruption in it. Some mss omit from before mouth, “from the sword of their mouth.” The omission wants support, but the sense is probably that of the words as they stand: from the sword (which cometh) from their mouth; or the two expressions may be in apposition: from the sword even from their mouth. Others have proposed to point the word from-the-sword differently, making it to mean the desolate. This restores…
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut he saveth the poor from the sword - He shows himself to be the friend and protector of the defenseless. The phrase “from the sword, from their mouth,” has been variously interpreted. Dr.
Read Albert Barnes on Job 5 →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 saves the needy from the sword in their mouth and from the clutches of the powerful.
But he saves from the sword of their mouth, even the needy from the hand of the mighty.
He saves the needy from the sword in their mouth and from the clutches of the powerful.
So he saves from the sword that comes from their mouth, even the poor from the hand of the powerful.
Tyndale line
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
But he saveth from the sword of their mouth, Even the needy from the hand of the mighty.
But he saveth from the sword of their mouth, even the needy from the hand of the mighty.
But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
But he saueth the poore from the sword, from their mouth, and from the hande of the violent man,
Strictly literal
And he saveth the needy from the sword, from their mouth, and from the hand of the mighty.
And He saveth the wasted from their mouth, And from a strong hand the needy,
He saves the needy from the sword in their mouth, || And from a strong hand,
But who saveth from the sword, from their mouth, and from the hand of the mighty, the needy one:
But he saves the poor person from the sword in their mouths and the needy person from the hand of mighty people.
From the Latin
But he shall save the needy from the sword of their mouth, and the poor from the hand of the violent.
Simplified
But God is the one who saves from their cutting remarks, and the poor from the actions of the powerful.
But he keeps safe from their sword those who have no father, and the poor from the power of the strong.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads: וַיֹּ֣שַׁע מֵ֭חֶרֶב מִפִּיהֶ֑ם וּמִיַּ֖ד חָזָ֣ק אֶבְיֽוֹן׃. The Septuagint matches four of the six words, indicating a close relationship between the two texts, though the exact wording and order differ.
וַיֹּ֣שַׁע מֵ֭חֶרֶב מִפִּיהֶ֑ם וּמִיַּ֖ד חָזָ֣ק אֶבְיֽוֹן׃
4 of the 6 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 Job 5:15
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.
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
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.)
Conj | Prep | N-cs — Conjunction · preposition · noun common both singular constructHC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָזָק (chazaq) means strong, stout, or mighty, often with a connotation of severity or hardness. It can also refer to a strong person as a noun. The word is built from a root that suggests strength in various contexts, including boldness and violence.
חָזָק adj. strong, stout, mighty
strong
as subst., a strong one
base
H2389 חָזָק strong, stout, mighty . strong
. as subst., a strong one
2389 chazaq khaw-zawk'
from 2388; strong (usu. in a bad sense, hard, bold,
violent):--harder, hottest, + impudent, loud, mighty, sore,
stiff(-hearted), strong(-er).
see HEBREW for 02388
חָזָק (cha.zaq) — strong.
1) strong, stout, mighty
1a) strong
1a1) severe, sharp, hot
1a2) firm, hard
1b) a strong one (subst)
Adj — AdjHAamsa
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.