Psalms 44:10 — Word Study
WLCתְּשִׁיבֵ֣נוּ אָ֭חוֹר מִנִּי־ צָ֑ר וּ֝מְשַׂנְאֵ֗ינוּ שָׁ֣סוּ לָֽמוֹ׃
BSAalsoʼaph to rejectzânach be humiliatedkâlam notlôʼ to come outyâtsâʼ armytsâbâʼ
| Greek | English | Parsing |
|---|---|---|
| תְּשִׁיבֵ֣נוּ | you have made turn back us | Verb hiphil imperfect second person masculine singular, suffix |
| אָ֭חוֹר | backwards | Noun common, masculine singular absolute |
| מִנִּי־ | from | Preposition |
| צָ֑ר | [the] opponent | Noun common, masculine singular absolute |
| וּ֝מְשַׂנְאֵ֗ינוּ | and [those who] hate us | Conjunction, verb piel participle (active) masculine plural common, suffix |
| שָׁ֣סוּ | they have plundered | Verb, Qal, perfect third person common plural |
| לָֽמוֹ׃ | for themselves | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have made us retreat from the foe, and those who hate us have plundered us. |
| KJV | Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. |
| ASV | Thou makest us to turn back from the adversary; And they that hate us take spoil for themselves. |
| YLT | Thou causest us to turn backward from an adversary, And those hating us, Have spoiled for themselves. |
| WEB | You make us turn back from the adversary. Those who hate us take plunder for themselves. |
| BBE | Because of this we are turned back by the attacker: those who have hate for us take our goods for themselves. |
Where they part company is תְּשִׁיבֵ֣נוּ — see How Translations Differ.
The main action of the verse is clearly stated first, followed by details that elaborate on the circumstances of retreat and loss.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 44:10
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 Lament of Israelgenerated
Psalms 44:10 is part of a lament where the psalmist expresses feelings of abandonment by God during a time of distress. The psalm reflects on Israel's struggles against their foes and the perceived silence of God in their suffering. The verses surrounding this one emphasize the communal experience of defeat and the longing for divine intervention, as seen in Psalm 44:9 and Psalm 44:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:14–17 | If, however, you fail to obey Me and to carry out all these commandments, |
| 2 | Deuteronomy 28:25 | The LORD will cause you to be defeated before your enemies. You will march out against them in one direction but flee from them in seven. You will be an object of horror to all the kingdoms of the earth. |
| 3 | Joshua 7:8–12 | O Lord, what can I say, now that Israel has turned its back and run from its enemies? |
| 4 | 1 Samuel 4:17 | The messenger answered, “Israel has fled before the Philistines, and there has been a great slaughter among the people. Your two sons, Hophni and Phinehas, are both dead, and the ark of God has been captured.” |
| 5 | 1 Samuel 31:1–7 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תְּשִׁיבֵ֣נוּ, te.shi.Ve.nugenerated
The verb תְּשִׁיבֵ֣נוּ (te.shi.Ve.nu) is a hiphil imperfect form of the root זָנַח (zānaḥ), which means 'to return' or 'turn back.' This word indicates an action where the subject (God) causes the object (the people) to turn back, emphasizing a sense of retreat or withdrawal.
The parsing indicates that this is a second person masculine singular verb, suggesting a direct address to God. The use of the suffix indicates that the action is directed towards the people, highlighting their collective experience of retreat.
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 governing the verse is תְּשִׁיבֵ֣נוּ (te.shi.Ve.nu), meaning 'You have made us retreat.' This verb is followed by an adverbial phrase אָ֭חוֹר ('A.chor), indicating the direction of the retreat, and a noun phrase מִנִּי־צָ֑ר (mi.ni-Tzar), specifying the source of the foe.
The structure emphasizes the action of retreating and the adversarial context, with the verb at the forefront of the sentence, indicating the primary focus of the lament.
Septuagint Backgroundgenerated
The Septuagint translates תְּשִׁיבֵ֣נוּ as ἀπώσω (apōsō), which means 'I will turn away' or 'I will remove.' This choice reflects a similar sentiment of withdrawal but may imply a more active role of God in causing the retreat.
The translation shows a narrowing of meaning from the Hebrew, which can imply both a literal and figurative turning back, while the Greek emphasizes a removal or distancing.
In plain words — the whole versegenerated
Psalms 44:10 expresses a cry from the people of Israel, stating that God has made them retreat from their enemies. The verse highlights their vulnerability as they are plundered by those who hate them. This reflects a time of distress and a plea for God's help.
Frequently Asked Questionsgenerated
It signifies a feeling of defeat and abandonment, where the people perceive that God has not supported them in their struggles against their enemies.
The foes refer to the enemies of Israel, those who oppose and attack them, causing suffering and loss.
To be plundered means to have one's possessions taken by force, often in the context of war or conflict.
It encapsulates the themes of lament and longing for divine intervention, as the psalmist voices the collective pain of the people during a time of crisis.
Reflection Questionsgenerated
- In what areas of my life do I feel like I am retreating from challenges?
- How can I seek God's help in times of trouble, as the psalmist does?
- What does it mean to me to be vulnerable before God and express my struggles?
- How can I support others who feel defeated or plundered in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to illustrate themes of suffering and perseverance in faith, drawing parallels to their own experiences of trials.
One who is carried off by people is not necessarily conquered. Take, for example, Paul. He rejoices in his sufferings. He glories in being let out through a window and lowered in a basket. Look at holy Jeremiah, holy Ezekiel, holy Daniel.Early Church Fathers on Psalms 44 →
"You have turned us away backward in presence of our enemies" [Psalms 44:10], so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered.Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou makest us to turn back from the enemy,.... In the times of Eli, according to Arama; but may he understood of some of the visible members of the church, and professors of religion, not being
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou makest us to turn back from the enemy: and they which hate us spoil for themselves.
Read Robert Jamieson on Psalms 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou makest us to turn back from the enemy, by withdrawing thy help and our courage, according to thy threatenings, . Spoil for themselves, i.e. take away our estates to their own use, and for their only benefit, not in compliance with thy will, which was to punish us for our sins, nor for thy service and glory. They minded nothing but their own advantage.
Read Matthew Poole on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.Ver. 10. Thou makest us to turn back from the enemy] By expectorating our faith and courage, and leaving us to a fearful faint heartedness, that flieth at the sound of a shaken leaf. God strengtheneth or weakeneth the arm of either army, Ezekiel 30:24.
Read John Trapp on Psalms 44 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) For themselves—i.e., at their own will, an expression denoting the completeness of the overthrow of the Jews; they lie absolutely at their enemies’ pleasure.
Read Charles John Ellicott on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Thou makest us to turn back] This thou didst: and our enemies, profiting by the occasion, finding our strength was departed from us, made us an easy prey, captivated our persons, and spoiled us of our property.
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges10. the enemy] R.V., the adversary. spoil for themselves] Or, plunder at their will.
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleThou makest us to turn back from the enemy - Instead of giving us the victory. That is, we are defeated. And they which hate us spoil for themselves - They plunder us; they take our property as spoil, and carry it away.
Read Albert Barnes on Psalms 44 →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
You have made us retreat from the foe, and those who hate us have plundered us.
You make us turn back from the adversary. Those who hate us take plunder for themselves.
You have made us retreat from the foe, and those who hate us have plundered us.
You made us retreat from the enemy. Those who hate us take whatever they want from us.
Tyndale line
Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
Thou makest us to turn back from the adversary; And they that hate us take spoil for themselves.
Thou makest us to turn back from the adversary: and they which hate us spoil for themselves.
Thou makest us to turn back from the enemy: and they who hate us plunder for themselves.
Thou makest vs to turne backe from the aduersary, and they, which hate vs, spoile for theselues.
Strictly literal
Thou hast made us to turn back from the adversary, and they that hate us spoil for themselves;
Thou causest us to turn backward from an adversary, And those hating us, Have spoiled for themselves.
You cause us to turn backward from an adversary, || And those hating us, || Have spoiled for themselves.
(44:11) Thou causest us to turn back from before our assailant: and they who hate us take spoil for themselves.
You make us turn back from the adversary; and those who hate us take spoil for themselves.
From the Latin
The daughters of kings have delighted thee in thy glory. The queen stood on thy right hand, in gilded clothing; surrounded with variety.
Simplified
You made us run from our enemies, and those who hate us have taken whatever they wanted.
Because of this we are turned back by the attacker: those who have hate for us take our goods for themselves.
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 agree closely in their wording, with all seven words matched in the Septuagint. This alignment indicates a consistent understanding of the verse across these ancient texts.
תְּשִׁיבֵ֣נוּ אָ֭חוֹר מִנִּי־ צָ֑ר וּ֝מְשַׂנְאֵ֗ינוּ שָׁ֣סוּ לָֽמוֹ׃
7 of the 7 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 44:10
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 שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
HVhi2ms/Sp1bp — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
HR — PrepositionHR
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
HNcmsa — Noun common · masculine singular absoluteHNcmsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
HC/Vprmpc/Sp1bp — Conjunction · verb piel participle (active) masculine plural common · suffixHC/Vprmpc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word שָׁסָה (*shacah*) means to plunder or spoil. It is a primitive root used in various forms, primarily in the Qal and Poel stems, indicating actions of plundering or taking spoil. The entries highlight its usage in contexts related to destruction and robbery, with a specific reference to Isaiah 10:13.
[שָׁסָה] vb. spoil, plunder
Qal they plunder for themselves
Pō‛. = Qal
base
H8154 [שָׁסָה] spoil, plunder
8154 shacah shaw-saw'
or shasah (Isa. 10:13) {shaw-saw'}; a primitive root; to
plunder:--destroyer, rob, spoil(-er).
שָׁסָה (sha.sah) — to plunder.
1) to spoil, plunder, take spoil
1a) (Qal)
1a1) to plunder
1a2) plunderers (participle)
1b) (Poel) to plunder
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp