Proverbs 23:14 — Word Study
WLCאַ֭תָּה בַּשֵּׁ֣בֶט תַּכֶּ֑נּוּ וְ֝נַפְשׁ֗וֹ מִשְּׁא֥וֹל תַּצִּֽיל׃
BSAStrike himnâkâh▸ [punish, smite] with a rodshêbeṭ [a stick, staff] and you will delivernâtsal▸ [rescue, save] his soulnephesh [living being, essence] from Sheolshᵉʼôwl [the underworld, hell, grave, a place of no return, the abode of the dead]
| Greek | English | Parsing |
|---|---|---|
| אַ֭תָּה | you | Pronoun |
| בַּשֵּׁ֣בֶט | with the rod | Preposition, noun common masculine singular absolute |
| תַּכֶּ֑נּוּ | you will strike him | Verb hiphil imperfect second person masculine singular, suffix |
| וְ֝נַפְשׁ֗וֹ | and life his | Conjunction, noun common feminine singular construct, suffix |
| מִשְּׁא֥וֹל | from Sheol | Preposition, noun common both singular absolute |
| תַּצִּֽיל׃ | you will deliver | Verb, Hiphil, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Strike him with a rod, and you will deliver his soul from Sheol. |
| KJV | Thou shalt beat him with the rod, and shalt deliver his soul from hell. |
| ASV | Thou shalt beat him with the rod, And shalt deliver his soul from Sheol. |
| YLT | Thou with a rod smitest him, And his soul from Sheol thou deliverest. |
| WEB | Punish him with the rod, and save his soul from Sheol. |
| BBE | Give him blows with the rod, and keep his soul safe from the underworld. |
Where they part company is בַּשֵּׁ֣בֶט — see How Translations Differ.
One main verb with two phrases explaining the action and its outcome. The structure emphasizes the connection between discipline and salvation.





6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאַתָּה
verbנָצַל
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 23:14
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 Importance of Disciplinegenerated
Proverbs 23:14 emphasizes the necessity of discipline in raising children, suggesting that appropriate punishment can lead to their ultimate well-being and salvation from dire consequences, such as those associated with Sheol. This verse is part of a series of instructions regarding parental guidance and the moral upbringing of children, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:15 | Foolishness is bound up in the heart of a child, but the rod of discipline drives it far from him. |
| 2 | 1 Corinthians 5:5 | hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord. |
| 3 | 1 Corinthians 11:32 | But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תַּצִּֽיל, ta.Tzilgenerated
The word תַּצִּֽיל (ta.Tzil) is a verb in the Hiphil stem, indicating a causative action — to deliver or rescue. It conveys the sense of actively saving someone from danger or harm.
This verb is used in contexts where one entity helps another escape peril, emphasizing the role of the person delivering the action. In this verse, it highlights the protective aspect of discipline, suggesting that through correction, one can save a child's essence from destruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תַּכֶּ֑נּוּ (you will strike him) governs the whole sentence, with a prepositional phrase בַּשֵּׁ֣בֶט (with the rod) describing how the action is to be performed and a second verb תַּצִּֽיל (you will deliver) indicating the outcome of the action. This structure emphasizes the cause-and-effect relationship between discipline and rescue.
The syntax highlights the urgency of the action and its consequences, with the subject אַ֭תָּה (you) placed at the beginning to draw attention to the responsibility of the one being addressed.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תַּצִּֽיל is rendered as ῥύσῃ (you will rescue), which maintains the sense of delivering from danger. This choice reflects a consistent interpretation of the need for protective action.
The Greek translation aligns closely with the Hebrew intent, emphasizing the importance of intervention to save from peril, which is a central theme in both texts.
In plain words — the whole versegenerated
Proverbs 23:14 advises that disciplining a child is important, as it can save their life from destruction in Sheol. This verse underscores the role of correction in guiding children towards a better path.
Frequently Asked Questionsgenerated
It refers to the act of discipline, which is intended to correct behavior and guide the child towards wisdom.
Discipline is portrayed as a necessary measure to prevent a child from making choices that lead to destruction, thus saving them from dire consequences.
Sheol is described as the underworld or grave, a place where the dead reside, often associated with punishment.
While physical punishment is mentioned, the broader context suggests that discipline can also include guidance and instruction in moral behavior.
Reflection Questionsgenerated
- In what ways can I implement discipline in a loving and constructive manner?
- What are some examples of how discipline has positively impacted my life or the lives of others?
- How can I ensure that my actions lead to the well-being of those I care for?
- What does it mean for me to guard against the dangers that lead to Sheol in my life or the lives of others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 23:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall beat him with the rod,.... Or, correct him with the stripes of the children of men, in a moderate and suitable manner, proportionable to the fault committed; and as he is able to bear it,
Read John Gill on Proverbs 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt beat him with the rod, and shalt deliver his soul from hell. Thou shalt beat him. The "thou" is emphatic: thou, the parent, not lightly delegating the power of the rod to others.
Read Robert Jamieson on Proverbs 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:14 Thou shalt beat him with the rod, and shalt deliver his soul from hell.Ver. 14. And shall deliver his soul frown hell.] Fond and foolish parents are peremptores potius quam parentes, rather parricides than parents; since Qui non, cum potest, servat, occidit, by not saving their children they slay them; by cockering then, in their sin they pitch them headlong into hell. Bernard., Epist. 111.
Read John Trapp on Proverbs 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) And shalt deliver his soul from hell—i.e., Hades, the abode of the dead (Isaiah 14:9), death being the punishment of sin, and long life the reward of well-doing (Proverbs 3:2).
Read Charles John Ellicott on Proverbs 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. Thou shalt beat him with the rod] A proper correction of children was a favourite point of discipline with Solomon. We have already seen how forcibly he speaks on this subject. See the notes on the places referred to in the margin.
Read AdamClarke on Proverbs 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child.
Read Daniel Denison Whedon on Proverbs 23 →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
Strike him with a rod, and you will deliver his soul from Sheol.
Punish him with the rod, and save his soul from Sheol.
Strike him with a rod, and you will deliver his soul from Sheol.
If you strike him with the rod, you will deliver him from death.
Tyndale line
Thou shalt beat him with the rod, and shalt deliver his soul from hell.
Thou shalt beat him with the rod, And shalt deliver his soul from Sheol.
Thou shalt beat him with the rod, and shalt deliver his soul from Sheol.
Thou shalt beat him with the rod, and shalt deliver his soul from hell.
Thou shalt smite him with the rodde, and shalt deliuer his soule from hell.
Strictly literal
thou shalt beat him with the rod, and shalt deliver his soul from Sheol.
Thou with a rod smitest him, And his soul from Sheol thou deliverest.
You strike him with a rod, || And you deliver his soul from Sheol.
Thou wilt indeed beat him with the rod; but thou wilt deliver his soul from perdition.
It is you who must beat him with the rod and save his soul from Sheol.
From the Latin
Thou shalt beat him with the rod, and deliver his soul from hell.
Simplified
If you use physical correction you can save them from death.
Give him blows with the rod, and keep his soul safe from the underworld.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with five of the six words matched. The Septuagint's translation reflects a similar understanding of the concepts presented in the Hebrew.
אַ֭תָּה בַּשֵּׁ֣בֶט תַּכֶּ֑נּוּ וְ֝נַפְשׁ֗וֹ מִשְּׁא֥וֹל תַּצִּֽיל׃
5 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 Proverbs 23:14
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
שֵׁ֫בֶט (shebet) refers to both a physical object and a social group. It can mean a rod, staff, or sceptre, often associated with authority or punishment, as well as a tribe or clan. The word is built from a root likely meaning to branch off, indicating both literal and figurative uses.
שֵׁ֫בֶט 189 n.m. 1. rod, staff, club, sceptre. 2. tribe
base
H7626 שֵׁ֫בֶט 1. rod, staff, club, sceptre. 2. tribe
7626 shebet shay'-bet
from an unused root probably meaning to branch off; a scion,
i.e. (literally) a stick (for punishing, writing, fighting,
ruling, walking, etc.) or (figuratively) a clan:--X
correction, dart, rod, sceptre, staff, tribe.
שֵׁ֫בֶט (she.vet) — tribe: staff.
: staff
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe.
: tribe
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: javelin.
: javelin
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
1d) truncheon, sceptre (mark of authority)
1e) clan, tribe
שֵׁ֫בֶט (she.vet) — tribe: ruler.
: ruler
1) rod, staff, branch, offshoot, club, sceptre, tribe
1a) rod, staff
1b) shaft (of spear, dart)
1c) club (of shepherd's implement)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(maqqel, maTTeh, shebheT; rhabdos): Little distinction can be drawn between the Hebrew words used for "rod" and "staff." Maqqel is the word used in Ge 30:37 ff for the twigs of poplar put by Jacob before his sheep, and in Jer 1:11 of the "rod of an almond-tree." MaTTeh is used of a rod in the hand, as the "rods" of Moses and of Aaron (Ex 4:2 ff; 7:9 , etc.). ShebheT is used, but sometimes also maTTeh, of the rod used for correction (Ex 21:20; 2Sa 7:14; Pr 10:13; 13:24; Isa 10:5, etc.). In
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Imperf-2ms | Suff — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp3ms
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | N-cs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
Prep | N-proper — Preposition · noun common both singular absoluteHR/Ncbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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…
