Psalms 7:1 — Word Study
WLCיְהוָ֣ה אֱ֭לֹהַי בְּךָ֣ חָסִ֑יתִי הוֹשִׁיעֵ֥נִי מִכָּל־ רֹ֝דְפַ֗י וְהַצִּילֵֽנִי׃
BSAA Shiggaionshiggâyôwn of DavidDâvid whichʼăsher he sangshîyr to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] concerningʻal the wordsdâbâr of CushKûwsh a BenjamiteBen-yᵉmîynîy
| Greek | English | Parsing |
|---|---|---|
| יְהוָ֣ה | O Yahweh | Noun proper |
| אֱ֭לֹהַי | God my | Noun common masculine plural construct, suffix |
| בְּךָ֣ | in you | Preposition, suffix |
| חָסִ֑יתִי | I have sought refuge | Verb, Qal, perfect first person common singular |
| הוֹשִׁיעֵ֥נִי | save me | Verb hiphil imperative second person masculine singular, suffix |
| מִכָּל־ | from all | Preposition, noun common masculine singular construct |
| רֹ֝דְפַ֗י | pursuers my | Verb qal participle (active) masculine plural common, suffix |
| וְהַצִּילֵֽנִי׃ | and deliver me | Conjunction, verb hiphil imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | O LORD my God, I take refuge in You; save me and deliver me from all my pursuers, |
| KJV | O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: |
| ASV | O Jehovah my God, in thee do I take refuge: Save me from all them that pursue me, and deliver me, |
| YLT | 'The Erring One,' by David, that he sung to Jehovah concerning the words of Cush a Benjamite. O Jehovah, my God, in Thee I have trusted, Save me from all my pursuers, and deliver me. |
| WEB | Yahweh, my God, I take refuge in you. Save me from all those who pursue me, and deliver me, |
| BBE | O Lord my God, I put my faith in you; take me out of the hands of him who is cruel to me, and make me free; |
The translations agree on the key elements of David's plea, emphasizing his trust in God.
The structure consists of a main clause followed by two phrases that articulate David's requests, emphasizing the urgency of his plea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 7:1
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 — David's Plea for Deliverancegenerated
Psalm 7:1 presents David's heartfelt cry to God for protection from those who seek to harm him. He acknowledges Yahweh as his God and expresses his trust in divine intervention. This psalm reflects David's reliance on God's faithfulness in times of trouble, a theme echoed throughout the Psalms. In the surrounding verses, David continues to articulate his innocence and the urgency of his situation, highlighting the personal nature of his relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Habakkuk 3:1 | This is a prayer of Habakkuk the prophet, according to Shigionoth: |
| 2 | 2 Samuel 16:1–23 | When David had gone a little beyond the summit, Ziba the servant of Mephibosheth was there to meet him. He had a pair of saddled donkeys loaded with two hundred loaves of bread, a hundred clusters of raisins, a hundred summer fruits, and a skin of wine. |
| 3 | Psalm 13:3–5 | Consider me and respond, O LORD my God. Give light to my eyes, lest I sleep in death, |
| 4 | Psalm 18:28 | For You, O LORD, light my lamp; my God lights up my darkness. |
| 5 | Psalm 30:2–12 | O LORD my God, I cried to You for help, and You healed me. |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — יְהוָ֣ה, Yah.wehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God. It is often rendered as 'the Lord' and is a central name in the Jewish faith, associated with God's covenant and revelation to His people. This name emphasizes God's personal relationship with Israel.
In this verse, David's invocation of יְהוָה establishes the basis of his plea for help, indicating his trust in God's protective nature. The use of this name reinforces the intimate connection David has with God, as he turns to Him in his time of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the phrase O LORD my God to convey David's direct appeal to Yahweh.
Sentence Structuregenerated
The verse contains two main verbs: חָסִ֑יתִי (I have sought refuge) and הוֹשִׁיעֵ֥נִי (save me), which anchor the plea. The structure emphasizes David's action of seeking refuge and his request for salvation.
The order of the clauses highlights the urgency of David's appeal, with the invocation of Yahweh at the beginning setting the tone for the entire prayer. The phrase מִכָּל־ רֹ֝דְפַ֗י (from all my pursuers) specifies the source of his distress, further clarifying the context of his plea.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְהוָה is rendered as ψαλμὸς, indicating a focus on the psalm as a literary form. This choice reflects the tradition of presenting prayers and laments in a structured manner.
The translation captures the essence of David's plea while adapting it to the Greek-speaking audience, showing the continuity of the psalm's themes across cultures.
In plain words — the whole versegenerated
Psalm 7:1 shows David crying out to Yahweh, expressing his trust in God for protection. He asks God to save him from those who pursue him, highlighting his reliance on divine help in times of trouble.
Frequently Asked Questionsgenerated
David is expressing his trust in Yahweh as a source of safety and protection from his enemies.
David feels threatened by those who seek to harm him and is asking for God's intervention to deliver him from danger.
The verse illustrates a personal and intimate relationship, where David directly addresses God as his protector and savior.
David's example teaches us the importance of turning to God in times of distress and trusting in His ability to deliver us.
Reflection Questionsgenerated
- In what situations have I turned to God for refuge?
- How can I deepen my trust in God's protection in my daily life?
- What does it mean for me to seek refuge in God amidst my challenges?
- How can I support others who are feeling pursued or threatened?
The early church on this verse — how the Fathers read it
Early church fathers reference this psalm to discuss themes of divine protection and trust in God, highlighting David's reliance on Yahweh amidst adversity.
That same adversary, Absalom, as if he has been born again from ourselves, prepares the war against us. Our sound judgment concerning the matter, or rather our alliance with God, turns him who is bloodthirsty against us back.Early Church Fathers on Psalms 7 →
David wrote the psalm, offering songs of thanksgiving to God.… Not in Hushai, nor in human wisdom, nor in that man’s shrewdness nor in my advice but “in you have I hoped.” Let us therefore act likewise: even if some achievement comes to us…Early Church Fathers on Psalms 7 →
"O Lord my God, in You have I hoped: save me from all them that persecute me, and deliver me" [Psalms 7:1].Early Church Fathers on Psalms 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 7:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Lord my God, in thee do I put my trust,.... The psalmist expresses his interest in God as his covenant God, and his trust and confidence in him; and with these he sets out as the stay of his soul,
Read John Gill on Psalms 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me: Title.
Read Robert Jamieson on Psalms 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 7 Shiggaion: this seems to be the name of a certain kind either of song, or tune, or instrument, which then was very well known, but now is only matter of conjecture; wherewith I think it not fit to trouble the unlearned reader; and the learned may consult my Latin Synopsis. Concerning the words; the false and slanderous reports raised or fomented by him. This was the occasion of this Psalm. Of Cush; by which he designs either, 1. Saul; whom he thought it indecent to express by his proper name, for which he might at this time have divers reasons, and therefore he deciphers him enigmatically, which is not unusual in Holy Scripture; where Babylon is called Sheshach, 51:41, and Rome is…
Read Matthew Poole on Psalms 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 7:1 « Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite. » O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:Shiggaion of David] i.e. David’ s delight or solace, say some; his mixed song, or synodee, say others. Which he sang unto the Lord] He could sing away care, and punish his reproachers with a merry contempt, as knowing his own innocence; the property whereof is to throw off slanders, as Paul did the viper; yea, in a holy scorning, it laughs at them, as the wild ass doth at the horse and his rider. Concerning the words of Cush the Benjamite] Which some take to be some cousin and courtier of…
Read John Trapp on Psalms 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) In thee do I put my trust.—Or, in thee have I taken refuge.
Read Charles John Ellicott on Psalms 7 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM VII The psalmist prays against the malice of his enemies, 1, 2; protests his own innocence, 3-5; prays to God that he would vindicate him, for the edification of his people, 6-8; prays against the wickedness of his enemies, 9; expresses strong confidence in God, 10; threatens transgressors with God's judgments, 11-13; shows the conduct and end of the ungodly, 14-16; and exults in the mercy and lovingkindness of his Maker, 17. This Psalm is entitled, Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite. The word שגיון shiggayon comes from שגה shagah, to wander, a wandering song; i.e., a Psalm composed by David in his wanderings, when he was…
Read AdamClarke on Psalms 7 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. The Psalmist’s cry for help, based on Jehovah’s relation to him.
Read Cambridge on Psalms 7 →Albert Barnes1798–1870Barnes' Notes on the BibleO Lord my God, in thee do I put my trust - The psalm opens with an expression of strong confidence in God. The psalmist addresses Yahweh as his God, and says that in him he trusts or confides.
Read Albert Barnes on Psalms 7 →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
O LORD my God, I take refuge in You; save me and deliver me from all my pursuers,
Yahweh, my God, I take refuge in you. Save me from all those who pursue me, and deliver me,
A Shiggaion of David, which he sang to the LORD concerning the words of Cush, a Benjamite. O LORD my God, I take refuge in You; save me and deliver me from all my pursuers,
O Lord my God, in you I have taken shelter. Deliver me from all who chase me! Rescue me!
Tyndale line
O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
O Jehovah my God, in thee do I take refuge: Save me from all them that pursue me, and deliver me,
O LORD my God, in thee do I put my trust: save me from all them that pursue me, and deliver me:
Shiggaion of David, which he sang to the LORD, concerning the words of Cush the Benjaminite. O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
Shigaion of Dauid, which he sang unto the Lord, concerning the wordes of Chush the sonne of Iemini. O Lord my God, in thee I put my trust: saue me from all that persecute me, and deliuer me,
Strictly literal
Jehovah my God, in thee have I trusted: save me from all my pursuers, and deliver me;
'The Erring One,' by David, that he sung to Jehovah concerning the words of Cush a Benjamite. O Jehovah, my God, in Thee I have trusted, Save me from all my pursuers, and deliver me.
A SHIGGAION OF DAVID, THAT HE SUNG TO YHWH CONCERNING THE WORDS OF CUSH, A BENJAMITE. O YHWH, my God, in You I have trusted, || Save me from all my pursuers, and deliver me.
“A Shiggayon of David, which he sang unto the Lord, concerning the affairs of Cush the Benjamite.” (7:2) O Lord my God, in thee do I put my trust; save me from every one of my persecutors, and deliver me:
Yahweh my God, I take refuge in you! Save me from all who chase me, and rescue me.
From the Latin
The psalm of David which he sung to the Lord for the words of Chusi the son of Jemini. [2 Kings 16]
Simplified
Lord my God, you are my protection. Save me from those who persecute me; please rescue me!
O Lord my God, I put my faith in you; take me out of the hands of him who is cruel to me, and make me free;
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 largely agree in their wording for Psalm 7:1. The Septuagint matches seven of the eight words from the Hebrew text, preserving the core elements of David's appeal.
יְהוָ֣ה אֱ֭לֹהַי בְּךָ֣ חָסִ֑יתִי הוֹשִׁיעֵ֥נִי מִכָּל־ רֹ֝דְפַ֗י וְהַצִּילֵֽנִי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 7:1
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.
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)
Prep | N-proper — Noun properHNpt
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)
HNcmpc/Sp1bs — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
HVqp1cs — Verb · Qal · perfect first person common singularHVqp1cs
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
→ CITIES OF
From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
HC/Vhv2ms/Sp1bs — Conjunction · verb hiphil imperative second person masculine singular · suffixHC/Vhv2ms/Sp1bs