Proverbs 20:22 — Word Study
WLCאַל־ תֹּאמַ֥ר אֲשַׁלְּמָה־ רָ֑ע קַוֵּ֥ה לַֽ֝יהוָ֗ה וְיֹ֣שַֽׁע לָֽךְ׃
BSADo notʼal [refrain from, let not be] sayʼâmar▸ [speak or utter] I will avengeshâlam [recompense or repay] this evilraʻ [bad or morally wrong] Waitqâvâh [tarry or await patiently] on the LORDYᵉhôvâh [Yehovah, the divine Savior] and He will saveyâshaʻ▸ [deliver or rescue]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תֹּאמַ֥ר | you say | Verb, Qal, jussive second person masculine singular |
| אֲשַׁלְּמָה־ | I will repay | Verb, Piel, infinitive construct first person common singular |
| רָ֑ע | evil | Adj |
| קַוֵּ֥ה | wait | Verb, Piel, imperative second person masculine singular |
| לַֽ֝יהוָ֗ה | for Yahweh | Preposition, noun proper |
| וְיֹ֣שַֽׁע | so may he deliver | Conjunction, verb hiphil jussive third person masculine singular |
| לָֽךְ׃ | you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not say, “I will avenge this evil!” Wait on the LORD, and He will save you. |
| KJV | Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee. |
| ASV | Say not thou, I will recompense evil: Wait for Jehovah, and he will save thee. |
| YLT | Do not say, 'I recompense evil,' Wait for Jehovah, and He delivereth thee. |
| WEB | Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you. |
| BBE | Do not say, I will give punishment for evil: go on waiting for the Lord, and he will be your saviour. |
The translations agree here, with a consistent rendering of the key terms.
The sentence has a main clause with two imperative phrases, emphasizing the choice between personal vengeance and reliance on God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Proverbs 20:22
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 — Wisdom in Actiongenerated
Proverbs 20:22 advises against taking personal vengeance for wrongs suffered, instead urging the reader to wait on the LORD for salvation. This reflects a broader theme in Proverbs, where wisdom often involves patience and faith in divine justice. The surrounding verses reinforce the idea that quick gains and dishonest practices are ultimately unwise and lead to negative outcomes.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:13 | If anyone returns evil for good, evil will never leave his house. |
| 2 | Proverbs 24:29 | Do not say, “I will do to him as he has done to me; I will repay the man according to his work.” |
| 3 | Deuteronomy 32:35 | Vengeance is Mine; I will repay. In due time their foot will slip; for their day of disaster is near, and their doom is coming quickly.” |
| 4 | Romans 12:17–19 | Do not repay anyone evil for evil. Carefully consider what is right in the eyes of everybody. |
| 5 | 1 Thessalonians 5:15 | Make sure that no one repays evil for evil. Always pursue what is good for one another and for all people. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שָׁלֵם, 'a.sha.le.mah-generated
The verb שָׁלֵם (shalam) means to be complete or to make amends. It encompasses a range of meanings from restoring peace to repaying debts. In this context, it suggests the act of recompense or avenging wrongs, which the verse advises against.
The Piel form indicates an active engagement in the action, emphasizing personal intent in the repayment of wrongs. The verse cautions against this inclination, promoting instead a trust in the LORD's ability to deliver.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of a main clause and two imperative phrases. The main clause is introduced by the negative particle אַל, do not, followed by the verb תֹּאמַ֥ר, you say. This sets the tone of prohibition against avenging wrongs.
The structure emphasizes the action of waiting on the LORD, which is presented as a response to the previous statement about vengeance. The imperative קַוֵּ֥ה, wait, is crucial, as it directs the reader's focus toward reliance on divine intervention.
Septuagint Backgroundgenerated
In the Septuagint, the word for שָׁלֵם is rendered with τείσομαι, indicating a similar concept of repayment or recompense. This choice reflects a consistent understanding of the need for justice, though it may imply a broader interpretation of the act of repaying.
The use of μὴ for אַל reinforces the prohibition against taking personal vengeance, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Proverbs 20:22 tells us not to seek revenge for wrongs done to us. Instead, we are encouraged to wait on the LORD, who will deliver us. This reflects a common theme in Proverbs about trusting God rather than taking matters into our own hands.
Frequently Asked Questionsgenerated
Waiting on the LORD means trusting in His timing and His ability to act on our behalf, rather than rushing to take revenge.
Seeking vengeance can lead to further conflict and does not bring true resolution; trusting in the LORD allows for divine justice.
You can apply this verse by practicing patience and faith when wronged, choosing to trust God for justice instead of retaliating.
The word 'evil' refers to any wrongdoing or harm inflicted by others, which may tempt us to seek revenge.
Reflection Questionsgenerated
- In what situations do I find it hardest to wait on the LORD for justice?
- How can I practice refraining from seeking revenge in my daily life?
- What are some examples of trusting God instead of taking matters into my own hands?
- How does understanding God's nature influence my response to wrongs done to me?
The early church on this verse — how the Fathers read it
The Desert Fathers often referenced this verse to emphasize leaving vengeance to God, highlighting the importance of forgiveness and patience.
A brother who was hurt by another brother went to the Theban Sisois and said, ‘I want to get back at a brother who has hurt me.’ The hermit begged him, ‘Don’t do that, my son, leave vengeance in the hands of God.’ But he said,Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSay not thou, I will recompense evil,.... With evil; do an injury to one that has done one to you; private revenge is not to be taken, but should be left to God, to whom vengeance belongs,
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySay not thou, I will recompense evil; but wait on the LORD, and he shall save thee. Say not thou, I will recompense evil - for evil: I will avenge myself. Romans 12:17; Romans 12:19 alludes to this, as also to Proverbs 25:21-22.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSay not thou in thy heart; give not way to any such evil thoughts or purposes. Wait on the Lord, to whom it belongs to execute vengeance, and to deliver his people from all their enemies.
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:22 Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee.Ver. 22. Say not thou, I will recompense evil.] Much less, swear it, as some miscreants do; to whom, Est vindicta bonum, et vita dulcius ipsa. In reason, tallying of injuries is but justice. It is the first office of justice, saith Cicero, to hurt nobody, unless first provoked by injury. Whereupon Lactantius; O quam simplicem veramque sententiam, saith he, duorum verboram adiectione corrupit! Oh what a dainty sentence marred the orator by adding those two last words! How much better Seneca! Immane verbum est ultio. Revenge is a base word, but a worse deed; it being no less an offence to…
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Wait on the Lord and he shall save thee.—Do not look for vengeance on enemies (for they are to be forgiven), but for deliverance from their attacks; forget their malice, remember only God’s love for thee, and trust in Him. (Comp. 1 Peter 3:13, Romans 8:28.)
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. I will recompense evil] Wait on the Lord; judgment is his, and his judgments are sure. In the mean time pray for the conversion of your enemy.
Read AdamClarke on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleGod’s awarding to everyone according to his works, is the true check to the spirit of vindictiveness (compare Romans 12:17, Romans 12:19).
Read Albert Barnes on Proverbs 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Recompense evil — Take vengeance, inflict punishment, render evil for evil. He shall save thee — Or help thee; or, let him help thee: not only do right by thee, but save thee from further injuries. So generally understood.
Read Daniel Denison Whedon on Proverbs 20 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not say, “I will avenge this evil!” Wait on the LORD, and He will save you.
Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you.
Do not say, “I will avenge this evil!” Wait on the LORD, and He will save you.
Do not say, “I will pay back evil!” Wait for the Lord, so that he may vindicate you.
Tyndale line
Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
Say not thou, I will recompense evil: Wait for Jehovah, and he will save thee.
Say not thou, I will recompense evil: wait on the LORD, and he shall save thee.
Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
Say not thou, I wil recompense euill: but waite vpon the Lord, and he shall saue thee.
Strictly literal
Say not, I will recompense evil: wait on Jehovah, and he shall save thee.
Do not say, 'I recompense evil,' Wait for Jehovah, and He delivereth thee.
Do not say, “I repay evil,” || Wait for YHWH, and He delivers you.
Do not say, I will recompense evil; [but] wait on the Lord, and he will help thee.
Do not say, “I will pay you back for this wrong!” Wait for Yahweh and he will rescue you.
From the Latin
Say not: I will return evil: wait for the Lord and he will deliver thee.
Simplified
Don't say, “I'll get you back for doing me wrong.” Leave it to the Lord, and he'll help you.
Do not say, I will give punishment for evil: go on waiting for the Lord, and he will be your saviour.
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: אַל־ תֹּאמַ֥ר אֲשַׁלְּמָה־ רָ֑ע קַוֵּ֥ה לַֽ֝יהוָ֗ה וְיֹ֣שַֽׁע לָֽךְ׃. The Septuagint matches 6 of the 8 words, maintaining the core message of the Hebrew text, though the exact order and phrasing differ.
אַל־ תֹּאמַ֥ר אֲשַׁלְּמָה־ רָ֑ע קַוֵּ֥ה לַֽ֝יהוָ֗ה וְיֹ֣שַֽׁע לָֽךְ׃
6 of the 8 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 Proverbs 20:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.
[שָׁלֵם] 103 vb. be complete, sound
Qal
be complete, finished, ended
be sound, uninjured
Pi.
complete, finish, temple
make safe
make whole or good, restore
make good, i.e. pay, vows
requite, recompense, reward
Pu.
be performed, of vow
be repaid, requited
Hiph.
complete, perform
make an end of
base
[שָׁלַם] vb. denom. be in covenant of peace
Qal be at peace
Pu. Pt. one in covt. of peace
Hiph.
make peace with
cause to be at peace
Hoph. live at peace with
base
H7999a שָׁלֵם be complete, sound .. be complete, finished, ended
. be sound, uninjured
. . complete, finish, temple
. make safe
. make whole or good, restore
. make good, i.e. pay, vows
. requite, recompense, reward
. . be performed, of vow
. be repaid, requited
. . complete, perform
. make an end of
H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace
. Pt. one in covt. of peace
. . make peace with
. cause to be at peace
. live at peace with
7999 shalam shaw-lam'
a primitive root; to be safe (in mind, body or estate);
figuratively, to be (causatively, make) completed; by
implication, to be friendly; by extension, to reciprocate (in
various applications):--make amends, (make an) end, finish,
full, give again, make good, (re-)pay (again), (make) (to) (be
at) peace(-able), that is perfect, perform, (make)
prosper(-ous), recompense, render, requite, make restitution,
restore, reward, X surely.
שָׁלֵם (sa.lem) — to complete.
1) to be complete, be sound
1a) (Qal)
1a1) to be complete, be finished, be ended
1a2) to be sound, be uninjured
1b) (Piel)
1b1) to complete, finish
1b2) to make safe
1b3) to make whole or good, restore, make compensation
1b4) to make good, pay
1b5) to requite, recompense, reward
1c) (Pual)
1c1) to be performed
1c2) to be repaid, be requited
1d) (Hiphil)
1d1) to complete, perform
1d2) to make an end of
Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
שָׁלַם (sha.lam) — to ally.
1) to be in a covenant of peace, be at peace
1a) (Qal)
1a1) to be at peace
1a2) peaceful one (participle)
1b) (Pual) one in covenant of peace (participle)
1c) (Hiphil)
1c1) to make peace with
1c2) to cause to be at peace
1d) (Hophal) to live in peace
V-Piel-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
קָוָה (qavah) is a Hebrew verb that encompasses the meanings of waiting, expecting, and collecting. It can refer to eagerly waiting or lying in wait, as well as the act of gathering together. The word appears in different forms, including Qal and Piel, indicating various nuances of waiting and collecting.
[קָוָה] vb. wait for
Qal those waiting for
Pi.
wait, or look eagerly, for
lie in wait for
wait (linger) for
base
[קָוָה] vb. collect;—Niph. be collected
base
H6960a קָוָה wait for . wait, or look eagerly, for
. lie in wait for
. wait (linger) for
H6960b קָוָה collect;—Niph. be collected
6960 qavah kaw-vaw'
a primitive root; to bind together (perhaps by twisting),
i.e. collect; (figuratively) to expect:--gather (together),
look, patiently, tarry, wait (for, on, upon).
קָוָה (qa.vah) — to await.
1) to wait, look for, hope, expect
1a) (Qal) waiting (participle)
1b) (Piel)
1b1) to wait or look eagerly for
1b2) to lie in wait for
1b3) to wait for, linger for
קָוָה (qa.vah) — to collect.
1) to collect, bind together
1a) (Niphal) to be collected
V-Piel-Impv-2ms — Verb · Piel · imperative second person masculine singularHVpv2ms
wat:
1. The Substantive:
The word is used in the Old Testament both as a substantive add as a verb. In the New Testament it appears as a verb only. 'erebh, ma'arabh, mean a concealed hiding-place for purposes of sudden attack, an ambuscade.
(1) "Lie in wait": "Abimelech rose up .... from lying in wait" (Jud 9:35 the King James Version); "When they .... abide in the covert to lie in wait" (Job 38:40).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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-Imperf-3ms — Conjunction · verb hiphil jussive third person masculine singularHC/Vhj3ms
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms