Psalms 18:3 — Word Study
WLCמְ֭הֻלָּל אֶקְרָ֣א יְהוָ֑ה וּמִן־ אֹ֝יְבַ֗י אִוָּשֵֽׁעַ׃
BSAthe LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| מְ֭הֻלָּל | [the one] to be praised | Verb, Pual, participle (passive) masculine singular |
| אֶקְרָ֣א | I call out to | Verb, Qal, imperfect first person common singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| וּמִן־ | and from | Conjunction, preposition |
| אֹ֝יְבַ֗י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| אִוָּשֵֽׁעַ׃ | I am delivered | Verb, Niphal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will call upon the LORD, who is worthy to be praised; so shall I be saved from my enemies. |
| KJV | I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies. |
| ASV | I will call upon Jehovah, who is worthy to be praised: So shall I be saved from mine enemies. |
| YLT | The 'Praised One' I call Jehovah, And from my enemies I am saved. |
| WEB | I call on Yahweh, who is worthy to be praised; and I am saved from my enemies. |
| BBE | I will send up my cry to the Lord, who is to be praised; so will I be made safe from those who are against me. |
Where they part company is in the expression of the call — see How Translations Differ.
One main verb with two subordinate clauses that elaborate on the call and its outcome.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 18:3
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 Psalm of Trust and Deliverancegenerated
Psalms 18:3 is part of a psalm where the speaker, expressing deep trust in God, calls upon the LORD for help. The psalmist acknowledges God's worthiness of praise and affirms that this call will lead to salvation from enemies. This reflects a common theme in the Psalms, where the faithful turn to God in times of trouble, as seen in Psalm 5:2–3 and Psalm 28:1–2.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 5:2–3 | Attend to the sound of my cry, my King and my God, for to You I pray. |
| 2 | Psalm 28:1–2 | To You, O LORD, I call; be not deaf to me, O my Rock. For if You remain silent, I will be like those descending to the Pit. |
| 3 | Psalm 55:16 | But I call to God, and the LORD saves me. |
| 4 | Psalm 62:8 | Trust in Him at all times, O people; pour out your hearts before Him. God is our refuge. Selah |
| 5 | 2 Samuel 22:4 | I will call upon the LORD, who is worthy to be praised; so shall I be saved from my enemies. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — מְ֭הֻלָּל, Me.hu.lolgenerated
The word מְ֭הֻלָּל (Me.hu.lol) is a participle form of the verb הָלַל (halal), meaning 'to be praised.' It indicates that the subject is worthy of praise, emphasizing God's deserving nature.
This form is passive, suggesting that the praise is directed towards God, who is the focus of the psalmist's call. The range of meanings includes celebration and boasting, highlighting the importance of acknowledging God's greatness.
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 finite verb אֶקְרָ֣א ('ek.Ra'), meaning 'I will call,' governs the entire verse. It is followed by a noun phrase that identifies the object of the call, the LORD, and a prepositional phrase indicating the relationship to the enemies from which the psalmist seeks deliverance.
The structure emphasizes the act of calling upon God as central to the psalmist's plea for salvation, with the phrase וּמִן־ אֹ֝יְבַ֗י (u.min- 'o.ye.Vai) clearly indicating the source of the psalmist's distress.
Septuagint Backgroundgenerated
The Septuagint translates the key term for LORD as κύριος (kurios), which means 'Lord' and signifies authority. This choice aligns with the Hebrew understanding of God's sovereignty.
The translation reflects the same reverence found in the Hebrew text, maintaining the focus on God's role as protector and deliverer.
In plain words — the whole versegenerated
Psalms 18:3 expresses the psalmist's commitment to call upon the LORD, recognizing Him as worthy of praise and affirming that this call will lead to salvation from enemies. This reflects a deep trust in God's protective nature.
Frequently Asked Questionsgenerated
To call upon the LORD means to reach out to God in prayer or supplication, seeking His help and intervention in times of need.
The LORD is described as worthy to be praised because of His greatness, faithfulness, and the deliverance He provides to those who trust in Him.
Being saved from enemies refers to being delivered from those who oppose or threaten us, whether physically or spiritually, highlighting God's role as a protector.
This verse reflects the themes of the Psalms by emphasizing trust in God, the act of calling upon Him for help, and the assurance of His deliverance.
Reflection Questionsgenerated
- In what situations have I called upon the LORD for help, and how did He respond?
- How can I cultivate a heart that recognizes God's worthiness to be praised?
- What are some ways I can share my experiences of God's deliverance with others?
- How does understanding God as my protector change the way I face challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, emphasizing the importance of praising God and calling upon Him for deliverance.
Praise issuing from a pure conscience delights the Lord, and so the same psalmist exhorts us, “Praise ye the Lord because a psalm is good;Early Church Fathers on Psalms 18 →
"With praise will I call upon the Lord, and I shall be safe from Mine enemies" [Psalms 18:3].Early Church Fathers on Psalms 18 →
There you have something you can do. Praising, call—but remember it is the Lord you praise and call on. Because if you praise yourself, you will not be saved from your enemies.Early Church Fathers on Psalms 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 18:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will call upon the Lord,.... In prayer, for fresh mercies, and further appearances of himself, and discoveries of his grace and favour; [who is worthy] to be praised; for the perfections of his
Read John Gill on Psalms 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies. I call upon the Lord, who is worthy to be praised , [ mªhulaal (H1984)] - literally, 'the praised Lord.'
Read Robert Jamieson on Psalms 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, I did call— and was saved. For the future tense is commonly used for that which is past. And this seems best to agree with the whole context, which is to praise God for mercies already received.
Read Matthew Poole on Psalms 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 18:3 I will call upon the LORD, [who is worthy] to be praised: so shall I be saved from mine enemies.Ver. 3. I will call upon the Lord, who is worthy to be praised] Or, is the proper object of praises, because he is good and doth good, Psalms 119:68. David vows to praise him, 1. By loving him entirely. 2. By trusting in him steadfastly, Psalms 18:1 3. By calling upon him continually, here, and Psalms 116:2-3, which psalm is very like to this (in the beginning especially) both for matter and method. So shall I be saved, &c.] He hath often proved the power of prayer, especially when he came ready prepared to praise God for the return of prayer; and thence he is bold to promise himself…
Read John Trapp on Psalms 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Presents a trifling verbal variation from Samuel.
Read Charles John Ellicott on Psalms 18 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I will call upon the Lord] When he was conscious that the object of his worship was such as he has pointed out in the above nine particulars, it is no wonder that he resolves to call upon him; and no wonder that he expects, in consequence, to be saved from his enemies; for who can destroy him whom such a God undertakes to save?
Read AdamClarke on Psalms 18 →
CambridgeThe Cambridge Bible for Schools and Colleges3. Not merely a resolution or expression of confidence for the future (I will call … so shall I be saved); but the expression of a general conviction of God’s faithfulness to answer prayer; whensoever I call … then am I saved &c. Cp. Psalms 56:9. This conviction is based on experience, and illustrated by what follows (Psalms 18:6). worthy to be praised] Cp. Psalms 48:1, Psalms 96:4, Psalms 113:3, Psalms 145:3. Jehovah is the one object of Israel’s praise (Deuteronomy 10:21), and on Israel’s praises He sits enthroned (Psalms 22:3). The keynote of worship is Hallelujah, ‘praise ye Jah,’ and the Hebrew title of the Psalter is Tehillim, i.e. Praises.
Read Cambridge on Psalms 18 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will call upon the Lord - The idea here is, that he would constantly call upon the Lord. In all times of trouble and danger he would go to him, and invoke his aid.
Read Albert Barnes on Psalms 18 →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
I will call upon the LORD, who is worthy to be praised; so shall I be saved from my enemies.
I call on Yahweh, who is worthy to be praised; and I am saved from my enemies.
I will call upon the LORD, who is worthy to be praised; so shall I be saved from my enemies.
I called to the Lord, who is worthy of praise, and I was delivered from my enemies.
Tyndale line
I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
I will call upon Jehovah, who is worthy to be praised: So shall I be saved from mine enemies.
I will call upon the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
I will call upon the LORD, who is worthy to be praised: so shall I be saved from my enemies.
I will call vpon the Lord, which is worthie to be praysed: so shall I be safe from mine enemies.
Strictly literal
I will call upon Jehovah, who is to be praised: so shall I be saved from mine enemies.
The 'Praised One' I call Jehovah, And from my enemies I am saved.
I call on YHWH, the Praised One, || And I am saved from my enemies.
(18:4) Praised, I cried, be the Lord, and from my enemies was I saved.
I will call on Yahweh who is worthy to be praised, and I will be saved from my enemies.
From the Latin
Day to day uttereth speech, and night to night sheweth knowledge.
Simplified
I call for help from the Lord who should be praised, and he saves me from those who hate me.
I will send up my cry to the Lord, who is to be praised; so will I be made safe from those who are against me.
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 is consistent with the Septuagint, with all six words matched. The Dead Sea Scrolls also show agreement with the Masoretic Text, although some words are partly restored or supplied by an editor.
מְ֭הֻלָּל אֶקְרָ֣א יְהוָ֑ה וּמִן־ אֹ֝יְבַ֗י אִוָּשֵֽׁעַ׃
6 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.
[יהוה] [סלע׳י] [ומצודת׳י] ומפלט׳י [אל׳י] [צור׳י] [אחסה] [ב׳ו] [מגנ׳י] [וקרן] ישע׳י משגב׳י
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[יהוה] סלע׳י ומצודת׳י ומפלט׳י אל׳י צור׳י אחסה [ב׳ו] [מגנ׳י] [וקרן] [ישע׳י] [משגב׳י]
4 words on the leather — 2 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 18:3
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.
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVPsmsa — Verb · Pual · participle (passive) masculine singularHVPsmsa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs
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)
N-proper — Noun properHNpt
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HC/R — Conjunction · prepositionHC/R
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
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
HVNi1cs — Verb · Niphal · imperfect first person common singularHVNi1cs
