Psalms 146:3 — Word Study
WLCאַל־ תִּבְטְח֥וּ בִנְדִיבִ֑ים בְּבֶן־ אָדָ֓ם׀ שֶׁ֤אֵֽין ל֥וֹ תְשׁוּעָֽה׃
BSAPut notʼal [never, do not] your trustbâṭach▸ [confidence, faith] in princesnâdîyb [noble rulers, leaders] in mortalbên manʼâdâm [a son of man, human being] who cannotʼayin [he, is unable, has no power] savetᵉshûwʻâh [rescue, deliver]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּבְטְח֥וּ | you trust | Verb, Qal, jussive second person masculine plural |
| בִנְדִיבִ֑ים | in noble [people] | Preposition |
| בְּבֶן־ | in a child of | Preposition, noun common masculine singular construct |
| אָדָ֓ם׀ | humankind | Noun common, masculine singular absolute |
| שֶׁ֤אֵֽין | whom not | Particle, noun common masculine singular construct |
| ל֥וֹ | [belongs] to him | Preposition, suffix |
| תְשׁוּעָֽה׃ | deliverance | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Put not your trust in princes, in mortal man, who cannot save. |
| KJV | Put not your trust in princes, nor in the son of man, in whom there is no help. |
| ASV | Put not your trust in princes, Nor in the son of man, in whom there is no help. |
| YLT | Trust not in princes — in a son of man, For he hath no deliverance. |
| WEB | Don’t put your trust in princes, in a son of man in whom there is no help. |
| BBE | Put not your faith in rulers, or in the son of man, in whom there is no salvation. |
Translations agree on the meaning of the verse, emphasizing the futility of trusting in human leaders.
The structure features a main clause followed by two prepositional phrases and a relative clause, highlighting the subjects of trust and their limitations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּשׁוּעָה
verbבָּטַח
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 146:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Warning Against Trusting in Mangenerated
Psalm 146:3 cautions the faithful not to place their trust in human leaders or princes, as they are ultimately mortal and unable to save. This verse is part of a larger psalm that emphasizes the greatness of God and His ability to provide help and salvation, contrasting human limitations with divine power. The surrounding verses encourage continual praise to the Lord, highlighting His eternal nature and faithfulness, especially in contrast to the fleeting nature of human life and plans.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:9 | Lowborn men are but a vapor, the exalted but a lie. Weighed on the scale, they go up; together they are but a vapor. |
| 2 | Psalm 118:8–9 | It is better to take refuge in the LORD than to trust in man. |
| 3 | Isaiah 2:22 | Put no more trust in man, who has only the breath in his nostrils. Of what account is he? |
| 4 | Isaiah 31:3 | But the Egyptians are men, not God; their horses are flesh, not spirit. When the LORD stretches out His hand, the helper will stumble, and the one he helps will fall; both will perish together. |
| 5 | Isaiah 37:6 | who replied, “Tell your master that this is what the LORD says: ‘Do not be afraid of the words you have heard, with which the servants of the king of Assyria have blasphemed Me. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תְשׁוּעָה, te.shu.'Ahgenerated
The noun תְשׁוּעָה (tshuw`ah) means deliverance or salvation. It is derived from the root associated with rescue and safety, indicating a broader context of divine intervention in times of need.
This term emphasizes not just physical rescue but also spiritual salvation, underscoring the idea that true deliverance comes from God alone, contrasting with the inability of humans to provide such help.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the term save.
Sentence Structuregenerated
The main finite verb is תִּבְטְח֥וּ, you trust, which governs the structure of the verse. The sentence begins with a prohibition, followed by the subjects of trust and their limitations.
The Hebrew structure places the negative particle אַל at the beginning, emphasizing the prohibition against trust in human leaders, followed by the subjects and their inability to provide deliverance.
Septuagint Backgroundgenerated
The Septuagint translates תְשׁוּעָה as σωτηρία (sōtēria), which means salvation. This choice emphasizes the broader theological implications of deliverance, aligning with the psalmist's intent to highlight divine salvation over human efforts.
The use of ἄρξοντας (archontas) for בִנְדִיבִ֑ים indicates a focus on rulers, maintaining the contrast between human authority and divine capability.
In plain words — the whole versegenerated
Psalm 146:3 advises not to trust in princes or human beings, as they are unable to save. This verse reminds us that only God can truly deliver us, contrasting the fleeting nature of human life with the eternal help of God.
Frequently Asked Questionsgenerated
It means relying on human leaders for help or salvation is futile, as they are mortal and ultimately powerless.
Mortal man is limited and cannot provide the deliverance that only God can offer, especially in times of need.
Deliverance refers to salvation or rescue, particularly the kind that God provides, contrasting with the inability of human leaders.
This verse aligns with other passages that emphasize God's sovereignty and ability to save, such as in Psalm 62:9.
Reflection Questionsgenerated
- In what areas of my life do I tend to rely on human leaders instead of trusting in God?
- How can I remind myself of God's ability to save and deliver in difficult situations?
- What examples from scripture show God's deliverance that I can reflect on?
- How can I encourage others to place their trust in God rather than in human authority?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of trust and reliance on God versus human authority, as seen in their writings.
To these were added the sons of Maximin, with whom he had already shared imperial honors and whose features he had displayed publicly in portraits.Early Church Fathers on Psalms 146 →
There are many uses of the word spirit in general in the sacred Scriptures, and a person could easily become confused from ignorance, if he did not know to what sort of spirit the particular text refers.Early Church Fathers on Psalms 146 →
"Put not your trust in princes" [Psalms 146:3]. Brethren, here we receive a mighty task; it is a voice from heaven, from above it sounds to us.Early Church Fathers on Psalms 146 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 146:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePut not your trust in princes,.... Not in foreign princes, in alliances and confederacies with them; nor in any at home.
Read John Gill on Psalms 146 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPut not your trust in princes, nor in the son of man, in whom there is no help.
Read Robert Jamieson on Psalms 146 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn princes; in men of greatest wealth and power, in whose favour men are very prone to trust. In whom there is no help; who are utterly unable frequently to give you that help which they promise, and you expect.
Read Matthew Poole on Psalms 146 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 146:3 Put not your trust in princes, [nor] in the son of man, in whom [there is] no help.Ver. 3. Put not your trust in princes] But in God alone; this being a principal piece of his praise; it is a kind of setting the crown on his head. See Judges 9:15. The word rendered princes signifieth liberal, bountiful ones, ευεργεται, so princes would be accounted; but there is no trusting to them without God, or against him. Nor in the son of man] The arm of flesh. See Psalms 118:8-9. In whom there is no help] For themselves, saith Aben Ezra; much less for others.
Read John Trapp on Psalms 146 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3, 4) Princes—The thought of Psa 118:8-9 is here elaborated, with distinct allusion to Genesis 2:7; Genesis 3:19 (Comp. 1Ma 2:63.) The verse, no doubt, was in Shakespeare’s mind when he made Wolsey say: “Oh, how wretched Is that poor man that hangs on princes’ favours!” as it was quoted by Strafford when the news reached him that Charles I. had given the royal assent to the bill of attainder against him. But in the psalm it is not the caprice of princes, as in these notable instances, but their frailty as men that is declared untrustworthy.
Read Charles John Ellicott on Psalms 146 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Put not your trust in princes] This may refer, as has been stated above, to Cyrus, who had revoked his edict for the rebuilding of Jerusalem. Perhaps they had begun to suppose that they were about to owe their deliverance to the Persian king. God permitted this change in the disposition of the king, to teach them the vanity of confidence in men, and the necessity of trusting in himself.
Read AdamClarke on Psalms 146 →CambridgeThe Cambridge Bible for Schools and Colleges3, 4. The central thought of the Ps., expressed in Psalms 146:5 ff., is prefaced by a warning against the temptation to rely upon the favour and protection of men, however powerful. Princes to-day, they may be I dust to-morrow; and their loftiest schemes crumble into dust with them.
Read Cambridge on Psalms 146 →Albert Barnes1798–1870Barnes' Notes on the BiblePut not your trust in princes - Rely on God rather than on man, however exalted he may be.
Read Albert Barnes on Psalms 146 →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
Put not your trust in princes, in mortal man, who cannot save.
Don’t put your trust in princes, in a son of man in whom there is no help.
Put not your trust in princes, in mortal man, who cannot save.
Do not trust in princes, or in human beings, who cannot deliver!
Tyndale line
Put not your trust in princes, nor in the son of man, in whom there is no help.
Put not your trust in princes, Nor in the son of man, in whom there is no help.
Put not your trust in princes, nor in the son of man, in whom there is no help.
Put not your trust in princes, nor in the son of man, in whom there is no help.
Put not your trust in princes, nor in the sonne of man, for there is none helpe in him.
Strictly literal
Put not confidence in nobles, in a son of man, in whom there is no salvation.
Trust not in princes — in a son of man, For he hath no deliverance.
Do not trust in princes—in a son of man, || For he has no deliverance.
Put not your trust in princes, in the son of man, in whom there is no salvation.
Do not put your trust in princes or in mankind, in whom there is no salvation.
From the Latin
Who healeth the broken of heart, and bindeth up their bruises.
Simplified
Don't put your confidence in human leaders—they can't save you.
Put not your faith in rulers, or in the son of man, in whom there is no salvation.
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 of Psalms 146:3 reads, "אַל־תִּבְטְח֥וּ בִנְדִיבִ֑ים בְּבֶן־אָדָ֓ם שֶׁ֤אֵֽין ל֥וֹ תְשׁוּעָֽה׃" which translates to, "Put not your trust in princes, in mortal man, who cannot save." The Septuagint, while not providing a direct translation in this instance, has a word-by-word correspondence that matches 7 of the 8 words from the Masoretic Text, indicating a high degree of agreement between the two. However, the precise wording and structure in the Septuagint differ, reflecting its own translation style. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus reinforcing the alignment of the Masoretic Text and the Septuagint in this case.
אַל־ תִּבְטְח֥וּ בִנְדִיבִ֑ים בְּבֶן־ אָדָ֓ם׀ שֶׁ֤אֵֽין ל֥וֹ תְשׁוּעָֽה׃
7 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 Psalms 146:3
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
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
→ See FAITH
- God is the true object of
- The fear of God leads to
- ENCOURAGEMENTS TO
. The everlasting strength of God
. The goodness of God
. The loving-kindness of God
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Prep | Adj — PrepositionHR/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Rel | Part — Particle · noun common masculine singular constructHTr/Ncmsc
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
תְּשׁוּעָה (tshuw`ah) refers to concepts of rescue, deliverance, and salvation, both in a personal and national context. It emphasizes help and safety, often associated with divine intervention. The term is linked to victory as well, indicating a broader range of meanings related to overcoming challenges or enemies.
תְּשׁוּעָה († תְּשֻׁעָה 2 S 19:3) n.f. deliverance, salvation
base
H8668 תְּשׁוּעָה, תְּשֻׁעָה
8668 tshuw`ah tesh-oo-aw'
or tshuah {tesh-oo-aw'}; from 7768 in the sense of 3467;
rescue (literal or figurative, pers., national or spir.):--
deliverance, help, safety, salvation, victory.
see HEBREW for 07768
see HEBREW for 03467
תְּשׁוּעָה (te.shu.ah) — deliverance: salvation.
: salvation
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
Also means: te.shu.ah (תְּשׁוּעָה ": victory" H8668H)
תְּשׁוּעָה (te.shu.ah) — deliverance: victory.
: victory
1) salvation, deliverance
1a) deliverance (usually by God through human agency)
1b) salvation (spiritual in sense)
N-fs — Noun common · feminine singular absoluteHNcfsa
→ See AFFLICTION
→ See GOD, PROVIDENCE OF
→ See PRAYER, ANSWERED