Psalms 6:4 — Word Study
WLCשׁוּבָ֣ה יְ֭הוָה חַלְּצָ֣ה נַפְשִׁ֑י ה֝וֹשִׁיעֵ֗נִי לְמַ֣עַן חַסְדֶּֽךָ׃
BSAO LORDYᵉhôvâh [Yehovah] my soulnephesh [living being, essence]
| Greek | English | Parsing |
|---|---|---|
| שׁוּבָ֣ה | return ! | Verb qal imperative second person masculine singular, suffix |
| יְ֭הוָה | O Yahweh | Noun proper |
| חַלְּצָ֣ה | rescue ! | Verb piel imperative second person masculine singular, suffix |
| נַפְשִׁ֑י | life my | Noun common feminine singular construct, suffix |
| ה֝וֹשִׁיעֵ֗נִי | save me | Verb hiphil imperative second person masculine singular, suffix |
| לְמַ֣עַן | on account of | Particle |
| חַסְדֶּֽךָ׃ | covenant loyalty your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Turn, O LORD, and deliver my soul; save me because of Your loving devotion. |
| KJV | Return, O LORD, deliver my soul: oh save me for thy mercies’ sake. |
| ASV | Return, O Jehovah, deliver my soul: Save me for thy lovingkindness’ sake. |
| YLT | Turn back, O Jehovah, draw out my soul, Save me for Thy kindness' sake. |
| WEB | Return, Yahweh. Deliver my soul, and save me for your loving kindness’ sake. |
| BBE | Come back, O Lord, make my soul free; O give me salvation because of your mercy. |
Where they part company is חַלְּצָה — see How Translations Differ.
One main verb with two imperative phrases following, indicating the urgency of the psalmist's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 6:4
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 6:4 expresses the psalmist's desperation as he cries out to the LORD for deliverance from his distress. The preceding verses reveal his deep anguish and longing for God's presence, emphasizing the urgency of his plea. This lament reflects a common theme in the Psalms, where the faithful seek God's help in times of trouble, trusting in His lovingkindness as the basis for their hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 80:14 | Return, O God of Hosts, we pray! Look down from heaven and see! Attend to this vine— |
| 2 | Psalm 90:13 | Return, O LORD! How long will it be? Have compassion on Your servants. |
| 3 | Malachi 3:7 | Yet from the days of your fathers, you have turned away from My statutes and have not kept them. Return to Me, and I will return to you,” says the LORD of Hosts. “But you ask, ‘How can we return?’ |
| 4 | Psalm 17:13 | Arise, O LORD, confront them! Bring them to their knees; deliver me from the wicked by Your sword, |
| 5 | Psalm 22:20 | Deliver my soul from the sword, my precious life from the power of wild dogs. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — חַלְּצָה, cha.le.Tzahgenerated
The verb חַלַּץ (chalats) means to rescue or deliver, often used in contexts of salvation from danger or distress. It conveys the idea of drawing someone out of a perilous situation or equipping them for battle, emphasizing God's role as a protector.
In this verse, the imperative form indicates a direct plea for action, calling upon God to intervene and deliver the psalmist from his suffering. This reflects a deep reliance on God's power and willingness to save.
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 ה֝וֹשִׁיעֵ֗נִי (hoshi'eni, save me) governs the entire verse, with two imperative phrases following: one calling for the LORD to turn and the other asking for deliverance. This structure highlights the psalmist's urgent plea for divine intervention.
The sentence's flow emphasizes the direct address to God, with the verbs positioned prominently to convey the intensity of the psalmist's request.
Septuagint Backgroundgenerated
The Septuagint translates חַלְּצָה as σφόδρα (strongly), which suggests a heightened sense of urgency in the plea for rescue. This choice indicates a more intense emotional appeal than the Hebrew, emphasizing the psalmist's desperation.
The Greek rendering captures the essence of the Hebrew while also expanding on the emotional weight of the request, reflecting the deep need for God's intervention.
In plain words — the whole versegenerated
Psalms 6:4 is a heartfelt plea from the psalmist asking the LORD to turn and rescue his soul. He appeals to God's loving devotion as the reason for his request, expressing a deep sense of distress and need for divine help.
Frequently Asked Questionsgenerated
The psalmist is asking God to pay attention to his plight and to act on his behalf, indicating a sense of abandonment.
The psalmist relies on God's character and past mercies as the basis for his hope in receiving help.
It signifies a plea for rescue from distress, encompassing both physical and spiritual deliverance.
This verse reflects a common theme in the psalms where the faithful cry out to God in times of trouble, seeking His intervention.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's deliverance?
- How can I remind myself of God's loving devotion during difficult times?
- What does it mean for me to trust in God's rescue when I feel distressed?
- How can I apply the psalmist's example of pleading to God in my own prayers?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse's plea for divine intervention, interpreting the request for God to turn and deliver as a call for mercy and restoration.
We may understand the word turn in two ways. Sometimes the sense is this: Since you have turned your face away from me, I ask that now you return that mercy and show it to me.Early Church Fathers on Psalms 6 →
Unless he converts my soul, he can not deliver it from danger.Early Church Fathers on Psalms 6 →
Treat me lovingly, not because I am worthy but because it becomes you to grant me this, such as I am.… Let this happen completely and quickly, since it becomes you to grant such a thing, merciful as you are,Early Church Fathers on Psalms 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 6:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleReturn, O Lord,.... By this it seems that the Lord had withdrawn himself, and was departed from the psalmist, wherefore he entreats him to return unto him, and grant him his gracious presence.
Read John Gill on Psalms 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryReturn, O LORD, deliver my soul: oh save me for thy mercies' sake. Return - back to favour toward me. Deliver my soul - or life, from "death," which I am on the point of (Psalms 6:5). Save me for thy mercies' sake!
Read Robert Jamieson on Psalms 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReturn unto me, from whom thou hast withdrawn thyself, and thy smiling countenance, and thy helping hand. Deliver my soul, i.e. save me or my life, as the soul oft signifies, as 12:5 . David and other good men in those times were much afraid of death, partly because the manifestations of God’ s grace to his people were then more dark and doubtful, and partly because thereby they were deprived of all opportunities of advancing God’ s glory and kingdom in the world. Compare .
Read Matthew Poole on Psalms 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 6:4 Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.Ver. 4. Return, O Lord, deliver my soul] He calleth hard upon Jehovah, which sweet name of God he hath now five times in these four first verses made use of, as one that knew, and could improve, the full import of it. Here David begs of him to return, not by change of place, for God filleth all places (being Enter, praesenter Deus hic et ubique potenter), but miserationis serenitate, by a beam of his mercy, and by a dispensation of his gracious providence, altering his condition for the better, Deuteronomy 30:9 Acts 15:16. Oh save me for thy mercies’ sake] Quam pulcherrime ista supplicatio propriis et…
Read John Trapp on Psalms 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Return, O Lord] Once I had the light of thy countenance, by sin I have forfeited this; I have provoked thee to depart: O Lord, return! It is an awful thing to be obliged to say, Return, O Lord, for this supposes backsliding; and yet what a mercy it is that a backslider may RETURN to God, with the expectation that God will return to him!
Read AdamClarke on Psalms 6 →CambridgeThe Cambridge Bible for Schools and Colleges4–7. He renews his prayer, and in a calmer tone, reasons with God.
Read Cambridge on Psalms 6 →Albert Barnes1798–1870Barnes' Notes on the BibleReturn, O Lord, deliver my soul - As if he had departed from him, and had left him to die.
Read Albert Barnes on Psalms 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3, 4. My soul is… sore vexed—Causes of mental, not less than of physical, trouble existed. Body and soul lay under the consuming force of the wrathful judgment.
Read Daniel Denison Whedon on Psalms 6 →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
Turn, O LORD, and deliver my soul; save me because of Your loving devotion.
Return, Yahweh. Deliver my soul, and save me for your loving kindness’ sake.
Turn, O LORD, and deliver my soul; save me because of Your loving devotion.
Relent, Lord, rescue me! Deliver me because of your faithfulness!
Tyndale line
Return, O LORD, deliver my soul: oh save me for thy mercies’ sake.
Return, O Jehovah, deliver my soul: Save me for thy lovingkindness’ sake.
Return, O LORD, deliver my soul: save me for thy lovingkindness’ sake.
Return, O LORD, deliver my soul: Oh save me for thy mercies sake.
Returne, O Lord: deliuer my soule: saue me for thy mercies sake.
Strictly literal
Return, Jehovah, free my soul; save me for thy loving-kindness' sake.
Turn back, O Jehovah, draw out my soul, Save me for Thy kindness' sake.
Turn back, O YHWH, draw out my soul, || Save me for Your kindness’ sake.
(6:5) Return, O Lord, deliver my soul: help me for the sake of thy kindness.
Return, Yahweh! rescue me. Save me because of your covenant faithfulness!
From the Latin
And my soul is troubled exceedingly: but thou, O Lord, how long?
Simplified
Turn, Lord, and rescue me! Save me because of your trustworthy love!
Come back, O Lord, make my soul free; O give me salvation because of your mercy.
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 presents a complete verse, while the Septuagint matches six of the seven words, maintaining the core plea. The Dead Sea Scrolls show some damage, with only a few words visible, but they generally align with the Masoretic Text's structure.
שׁוּבָ֣ה יְ֭הוָה חַלְּצָ֣ה נַפְשִׁ֑י ה֝וֹשִׁיעֵ֗נִי לְמַ֣עַן חַסְדֶּֽךָ׃
6 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.
[ונפש׳י] נבהלה מאד [ואת] [יהוה] [עד] [מתי]
2 words on the leather — 5 supplied entire by an editor.
[ונפש׳י] [נבהלה] מואד׳ה [ואת] [יהוה] [עד] [מתי]
1 word on the leather — 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 6:4
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)
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
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
חָלַץ (chalats) is a Hebrew verb that encompasses a range of meanings related to drawing out or withdrawing, as well as rescuing or delivering. It can also imply equipping for war or strengthening. The entries indicate that it can be used in various forms, including to arm oneself or to be delivered. There is no significant disagreement among the lexicons regarding its meanings.
חָלַץ vb. draw off or out, withdraw
Qal
draw, draw off
intrans. withdraw
Niph. be delivered
Pi.
pull out, tear out
rescue, deliver
base
[חָלַץ] vb. equip for war
Qal only Pt. pass.—equipped
as adj.
as subst. sg. coll.
Niph. be or go equipped
Hiph. will brace up, invigorate, thy bones
base
H2502a חָלַץ draw off or out, withdraw .. draw, draw off
. intrans. withdraw
. be delivered
. . pull out, tear out
. rescue, deliver
H2502b חָלַץ equip for war .only Pt. pass.—equipped . as adj.
. as subst. sq. coll.
. be or go equipped
. will brace up, invigorate, thy bones
2502 chalats khaw-lats'
a primitive root; to pull off; hence (intensively) to strip,
(reflex.) to depart; by implication, to deliver, equip (for
fight); present, strengthen:--arm (self), (go, ready) armed (X
man, soldier), deliver, draw out, make fat, loose, (ready)
prepared, put off, take away, withdraw self.
חָלַץ (cha.lats) — to rescue.
1) to draw off or out, withdraw
1a) (Qal)
1a1) to draw, draw off
1a2) to withdraw
1b) (Niphal)
1b1) to be delivered
1b2) to be saved
1c) (Piel)
1c1) to pull out, tear out
1c2) to rescue, deliver, set free
1c3) to take away, plunder
חָלַץ (cha.lats) — to arm.
1) to equip (for war), arm for war, rescue, be rescued
1a) (Qal) equipped (participle)
1b) (Niphal)
1b1) to be equipped
1b2) to go equipped
1b3) to be armed
1c) (Hiphil)
1c1) to make strong, brace up
1c2) to invigorate
HVpv2ms/Sh — Verb piel imperative second person masculine singular · suffixHVpv2ms/Sh
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
Conj | N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/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
HVhv2ms/Sp1bs — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
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H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
HTc — ParticleHTc
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…
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
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חֶ֫סֶד n.m. shame, reproach
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H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms