Psalms 55:16 — Word Study
WLCאֲ֭נִי אֶל־ אֱלֹהִ֣ים אֶקְרָ֑א וַ֝יהוָ֗ה יוֹשִׁיעֵֽנִי׃
BSAdesolationyᵉshîymah to deceivenâshâʼ deathmâveth uponʻal to go downyârad hellshᵉʼôwl alivechay forkîy badraʻ sojourningmâgûwr entrailsqereb
| Greek | English | Parsing |
|---|---|---|
| אֲ֭נִי | I | Pronoun |
| אֶל־ | to | Preposition |
| אֱלֹהִ֣ים | God | Noun common, masculine plural absolute |
| אֶקְרָ֑א | I will call out | Verb, Qal, imperfect first person common singular |
| וַ֝יהוָ֗ה | and Yahweh | Conjunction, noun proper |
| יוֹשִׁיעֵֽנִי׃ | he will save me | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I call to God, and the LORD saves me. |
| KJV | As for me, I will call upon God; and the LORD shall save me. |
| ASV | As for me, I will call upon God; And Jehovah will save me. |
| YLT | I — to God I call, and Jehovah saveth me. |
| WEB | As for me, I will call on God. Yahweh will save me. |
| BBE | As for me, I will make my prayer to God, and he will be my saviour. |
The translations agree on the essential meaning of the verse, emphasizing the psalmist's call to God and the assurance of salvation.
The sentence has a main clause followed by a conjunction and another main clause, highlighting the direct relationship between the psalmist's action and God's response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָשָׁא
verbהוּא
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 55:16
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 Cry for Helpgenerated
Psalms 55:16 is a heartfelt expression of the psalmist's reliance on God during times of trouble. The surrounding verses depict a situation of distress, where the psalmist is calling upon God for salvation amidst adversaries. This context is crucial as it highlights the urgency and depth of the psalmist's plea, as he seeks divine intervention.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 50:15 | Call upon Me in the day of trouble; I will deliver you, and you will honor Me.” |
| 2 | Psalm 73:28 | But as for me, it is good to draw near to God. I have made the Lord GOD my refuge, that I may proclaim all Your works. |
| 3 | Psalm 91:15 | When he calls out to Me, I will answer him; I will be with him in trouble. I will deliver him and honor him. |
| 4 | Psalm 109:4 | In return for my love they accuse me, but I am a man of prayer. |
| 5 | Luke 6:11–12 | But the scribes and Pharisees were filled with rage and began to discuss with one another what they might do to Jesus. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יוֹשִׁיעֵֽנִי, yo.shi.'E.nigenerated
The verb יָשַׁע (yasha`) means to save or deliver. It conveys the idea of being rescued from danger or trouble, which is a recurring theme in the Psalms. The parsing indicates that this is a Hiphil imperfect form, meaning it describes a continuous action performed by the subject, in this case, God.
The choice of this word emphasizes the psalmist's trust in God's ability to deliver him from his current plight. It is a strong declaration of faith that God will act to save him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word saves to translate יוֹשִׁיעֵֽנִי.
Sentence Structuregenerated
The main verb in the verse is אֶקְרָ֑א, I will call out, which governs the entire sentence. The structure indicates a direct address to God, followed by the affirmation of salvation by the LORD.
The Hebrew word order places emphasis on the psalmist's personal action of calling out, leading into the assurance of God's response.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יָשַׁע is rendered as σῶσον (sōson), meaning 'save' or 'deliver'. This choice aligns closely with the Hebrew meaning, emphasizing the act of salvation.
The translation choice reflects a direct interpretation of the psalmist's plea, maintaining the focus on God's saving power.
In plain words — the whole versegenerated
Psalms 55:16 shows the psalmist calling out to God for help, expressing confidence that the LORD will save him. This reflects a deep trust in God's ability to deliver him from distress.
Frequently Asked Questionsgenerated
The psalmist is expressing a personal plea for help, indicating a reliance on God in times of trouble.
Yahweh is the personal name of God, emphasizing His covenant relationship with His people and His role as their Deliverer.
This verse reflects a common theme in the Psalms of seeking God's help and deliverance in times of distress.
We can learn the importance of turning to God in prayer during difficult times, trusting in His ability to save and deliver.
Reflection Questionsgenerated
- In what situations have I called out to God for help, and how did He respond?
- How can I cultivate a deeper trust in God's ability to save me in my own life?
- What does it mean for me to rely on God as my Deliverer?
- How can I encourage others to call out to God in their times of need?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Augustine, referenced this verse to discuss themes of anguish and reliance on God in times of trouble.
"Therefore to the Lord I have cried out" [Psalms 55:16]. The Body of Christ and the oneness of Christ in anguish, in weariness, in uneasiness, in the tribulation of its exercise,Early Church Fathers on Psalms 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 55:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs for me, I will call upon God,.... Not upon a creature, on idols and images, on angels or saints departed; but upon God, in his time of trouble, for salvation and deliverance from enemies; who is able to save.
Read John Gill on Psalms 55 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for me, I will call upon God; and the LORD shall save me. -Third strophe. His confident hope, resting upon the grounds stated in the previous prayer. Verse 16,17.
Read Robert Jamieson on Psalms 55 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhilst he destroys them. As they and I differ in the courses of our lives, so shall we in our ends.
Read Matthew Poole on Psalms 55 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 55:16 As for me, I will call upon God; and the LORD shall save me.Ver. 16. As for me, I will call upon God] Or, I have called upon God, sc. for good to be done to myself, Psalms 55:1, &c., and for evil to mine enemies, Psalms 55:9, &c. (of which sort of imprecations. And he hath heard me] I know he hath, both for myself, Psalms 55:17-18, and against them, Psalms 55:19-21. For what reason? first, they fear not God, Psalms 55:19; secondly, they break covenant, Psalms 55:20; thirdly, they use deceit, Psalms 55:21. These courses will work their ruth and ruin.
Read John Trapp on Psalms 55 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. I will call upon God] He foresaw his deliverance, and the defeat of his enemies, and therefore speaks confidently, "The Lord shall save me;" or, as the Targum, "The WORD of the Lord shall redeem me."
Read AdamClarke on Psalms 55 →CambridgeThe Cambridge Bible for Schools and Colleges16–23. In this division of the Psalm the storm of indignation dies away, and the Psalmist’s trustful confidence revives.
Read Cambridge on Psalms 55 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for me, I will call upon God - That is, I have no other refuge in my troubles, yet I can go to him, and pour out all the desires of my heart before him. And the Lord shall save me - This expresses strong confidence.
Read Albert Barnes on Psalms 55 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. As for me—The pronoun is emphatic, and indicates the contrast between himself and his enemies.
Read Daniel Denison Whedon on Psalms 55 →The verse in English, compared — 16 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
But I call to God, and the LORD saves me.
As for me, I will call on God. Yahweh will save me.
But I call to God, and the LORD saves me.
As for me, I will call out to God, and the Lord will deliver me.
Tyndale line
As for me, I will call upon God; and the LORD shall save me.
As for me, I will call upon God; And Jehovah will save me.
As for me, I will call upon God; and the LORD shall save me.
As for me, I will call upon God: and the LORD will save me.
But I will call vnto God, and the Lord will saue me.
Strictly literal
As for me, unto God will I call; and Jehovah will save me.
I — to God I call, and Jehovah saveth me.
I call to God, and YHWH saves me.
(55:17) I, however, will call on God: and the Lord will save me.
As for me, I will call on God, and Yahweh will save me.
Simplified
As for me, I cry out to God, and the Lord will save me.
As for me, I will make my prayer to God, and he will be my saviour.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Psalms 55:16. The Septuagint matches the Hebrew text word-for-word, indicating a consistent understanding of the verse across these traditions.
אֲ֭נִי אֶל־ אֱלֹהִ֣ים אֶקְרָ֑א וַ֝יהוָ֗ה יוֹשִׁיעֵֽנִי׃
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.
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 55:16
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
HPp1bs — PronounHPp1bs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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)
HC/Npt — Conjunction · noun properHC/Npt
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
HVhi3ms/Sp1bs — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs