Psalms 70:1 — Word Study
WLCאֱלֹהִ֥ים לְהַצִּילֵ֑נִי יְ֝הוָ֗ה לְעֶזְרָ֥תִי חֽוּשָֽׁה׃
BSAFor the choirmasternâtsach Of DavidDâvid To bring remembrancezâkar
| Greek | English | Parsing |
|---|---|---|
| אֱלֹהִ֥ים | O God | Noun common, masculine plural absolute |
| לְהַצִּילֵ֑נִי | to deliver me | Preposition, verb hiphil infinitive construct common, suffix |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| לְעֶזְרָ֥תִי | to help my | Preposition, noun common feminine singular construct, suffix |
| חֽוּשָֽׁה׃ | make haste ! | Verb qal imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Make haste, O God, to deliver me! Hurry, O LORD, to help me! |
| KJV | Make haste, O God, to deliver me; make haste to help me, O LORD. |
| ASV | Make haste, O God, to deliver me; Make haste to help me, O Jehovah. |
| YLT | To the Overseer, by David. — 'To cause to remember.' O God, to deliver me, O Jehovah, for my help, haste. |
| WEB | Hurry, God, to deliver me. Come quickly to help me, Yahweh. |
| BBE | Let your salvation come quickly, O God; come quickly to my help, O Lord. |
The translations agree on the urgent plea for divine help in this verse.
The verse consists of two main imperatives, emphasizing the urgency of the psalmist's plea.
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 70:1
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 — A Cry for Helpgenerated
Psalm 70:1 expresses a heartfelt cry to God for immediate deliverance. The psalmist is in distress and seeks God's swift intervention, reflecting a deep reliance on divine help. This urgent plea is common in the psalms, where the faithful often turn to God in times of trouble, as seen in other passages like Psalm 40:13-17 and Psalm 71:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 17:1–21 | Furthermore, Ahithophel said to Absalom, “Let me choose twelve thousand men and set out tonight in pursuit of David. |
| 2 | Psalm 38:1 | O LORD, do not rebuke me in Your anger or discipline me in Your wrath. |
| 3 | Psalm 40:13–17 | Be pleased, O LORD, to deliver me; hurry, O LORD, to help me. |
| 4 | Psalm 69:18 | Draw near to my soul and redeem me; ransom me because of my foes. |
| 5 | Psalm 71:12 | Be not far from me, O God. Hurry, O my God, to help me. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֱלֹהִ֥ים, 'E.lo.Himgenerated
The word אֱלֹהִ֥ים (elohiym) is a plural noun that typically means 'God' and is often used to denote the supreme deity in the Old Testament. It reflects divine majesty and power, and can also refer to other divine beings, such as angels or judges.
In this verse, it underscores the psalmist's recognition of God's authority and power to save. The use of the term indicates a plea directed to the one who has the capability to deliver from peril.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key phrases in this verse, particularly in calling upon God for deliverance and help.
Sentence Structuregenerated
The verse features a main clause with two imperative verbs: חֽוּשָֽׁה, make haste, and הַצִּילֵ֑, to deliver. Each command directly addresses God, emphasizing the urgency of the request.
The structure highlights the psalmist's desperate plea, with the direct address to God framing the entire request for help and deliverance.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִ֥ים as εἰς, indicating a direct appeal to God. This choice reflects a focus on God's role as the one who can provide aid.
The Greek rendering captures the urgency of the request, aligning closely with the original Hebrew intent for swift action.
In plain words — the whole versegenerated
Psalm 70:1 is a plea for God to act quickly to save the psalmist from distress. The psalmist calls upon both God and the Lord, expressing a deep need for help and rescue. This reflects a common theme in the psalms, where the faithful seek God's immediate assistance.
Frequently Asked Questionsgenerated
The psalmist is asking God to act quickly and decisively to deliver him from his troubles.
Using both names emphasizes the psalmist's recognition of God's supreme authority and personal relationship with Him.
The psalmist is seeking rescue from danger and immediate assistance in a time of distress.
This verse reflects the common theme of seeking God's help in times of trouble, showing reliance on His power and mercy.
Reflection Questionsgenerated
- In what areas of my life do I need to urgently seek God's help?
- How can I cultivate a deeper trust in God's ability to deliver me in times of trouble?
- What does it mean for me to call on God as my 'helper'?
- How can I support others who are in distress, reflecting the help I seek from God?
The early church on this verse — how the Fathers read it
Early church fathers like Augustine and John Cassian reference this verse to emphasize the need for God's swift aid in our lives.
"O God, to my aid make speed" [Psalms 70:1]. For need we have for an everlasting aid in this world.Early Church Fathers on Psalms 70 →
And so for keeping up continual recollection of God this devotional formula is to be ever set before you. “O God, make speed to save me.Early Church Fathers on Psalms 70 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 70:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Make haste], O God, to deliver me,.... The phrase, "make haste", is supplied from the following clause in Psalms 40:13; it is, "be pleased, O Lord", or "Jehovah".
Read John Gill on Psalms 70 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMake haste, O God, to deliver me; make haste to help me, O LORD. As the next psalm is without a title, it is probable that the two together form a pair with one title.
Read Robert Jamieson on Psalms 70 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 70 THE The contents of this Psalm are almost all to be found , &c. Nor is it strange that they are here repeated, because the same or like occasions were oft repeated; and David’ s returning distresses might well make him sometimes repeat the same words. And as these things were joined with many other passages in Psalms 40, so they are distinctly repeated, as a form of prayer, which himself or others might use in such a condition. What is necessary for the understanding of this Psalm, the reader may find See Poole "", etc. David prayeth to God for speedy help, to the shame of his enemies, , the joy of the godly, and the magnifying of his name, ,5. No text from Poole on this verse.
Read Matthew Poole on Psalms 70 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 70:1 « To the chief Musician, [A Psalm] of David, to bring to remembrance. » [Make haste], O God, to deliver me; make haste to help me, O LORD.A Psalm of David] Made, likely, or rather made use of from Psalms 40:14-15, &c., when Sheba, the son of Bichri, was up in rebellion after Absalom’ s death, 2 Samuel 20:1, &c. See Psalms 69:1, title. To briny to remembrance] Worthy to be remembered, and followed as a pattern of prayer. Some make this psalm an appendix to the former, as Psalms 43:1-5., is to Psalms 42:1-11. Others make it a part of the next psalm; which is, therefore, say they, without a title. Ver. 1. Make haste, O God, to deliver me] As a father runs without legs when his…
Read John Trapp on Psalms 70 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXX The psalmist prays for speedy deliverance, 1; prays against those who sought his life, 2, 3; and for the blessedness of those who sought God, 4; urges his speedy deliverance, 5. NOTES ON PSALM LXX The title in the Hebrew is, To the chief Musician, A Psalm of David, to bring to remembrance. There seems little sense in this title. It seems to intimate that the Psalm was written as a memorial that David had been in sore affliction, and that God had delivered him. So the Vulgate, Septuagint, AEthiopic, and Arabic. It is almost word for word the same with the five last verses of Ps 40:14-17, to the notes on which the reader is referred. Verse 1. Make haste to help me] I am in extreme…
Read AdamClarke on Psalms 70 →CambridgeThe Cambridge Bible for Schools and Colleges1. Make haste] The words, as the italics indicate, are not in the Hebrew; and as the text stands, we must either supply make haste from the next line, or render according to the Heb. idiom found in Isaiah 38:20, God is ready to deliver me. But probably the first word of the verse as it stands in Psalms 40:13 should be restored, Be pleased. This word would be a link of connexion with Psalms 69:13, in a time when thou pleasest. make haste to help me] Cp. Psalms 22:19; Psalms 38:22.
Read Cambridge on Psalms 70 →Albert Barnes1798–1870Barnes' Notes on the BibleMake haste - These words are supplied by our translators. The first word in Psalms 40:13, rendered “be pleased,” is here omitted in the original.
Read Albert Barnes on Psalms 70 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. O God—For “O Jehovah,” Psalms 40:13. Make haste—The “Be pleased,” (Psalms 40:13,) left out.
Read Daniel Denison Whedon on Psalms 70 →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
Make haste, O God, to deliver me! Hurry, O LORD, to help me!
Hurry, God, to deliver me. Come quickly to help me, Yahweh.
For the choirmaster. Of David. To bring remembrance. Make haste, O God, to deliver me! Hurry, O LORD, to help me!
O God, please be willing to rescue me! O Lord, hurry and help me!
Tyndale line
Make haste, O God, to deliver me; make haste to help me, O LORD.
Make haste, O God, to deliver me; Make haste to help me, O Jehovah.
Make haste, O God, to deliver me; make haste to help me, O LORD.
To the chief Musician, A Psalm of David to bring to remembrance. Make haste , O God, to deliver me; make haste to help me, O LORD.
To him excelleth. A Psalme of David to put in remembrance. O God, haste thee to deliuer mee: make haste to helpe me, O Lord.
Strictly literal
Make haste, O God, to deliver me; Jehovah, [hasten] to my help.
To the Overseer, by David. — 'To cause to remember.' O God, to deliver me, O Jehovah, for my help, haste.
TO THE OVERSEER. BY DAVID. “TO CAUSE TO REMEMBER.” O God, [hurry] to deliver me, || O YHWH, hurry to help me.
“To the chief musician, by David, to bring to remembrance.” (70:2) O God, [arise] to deliver me; O Lord, make haste to help me.
Save me, God! Yahweh, come quickly and help me.
From the Latin
A psalm for David. Of the sons of Jonadab, and the former captives. In thee, O Lord, I have hoped, let me never be put to confusion:
Simplified
God, save me! Hurry, Lord, help me!
Let your salvation come quickly, O God; come quickly to my help, O Lord.
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 on the wording of this verse. The Septuagint matches four out of five words from the Hebrew text, maintaining the essential meaning while presenting its own structure.
אֱלֹהִ֥ים לְהַצִּילֵ֑נִי יְ֝הוָ֗ה לְעֶזְרָ֥תִי חֽוּשָֽׁה׃
4 of the 5 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 70:1
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.
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 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)
HR/Vhcc/Sp1bs — Preposition · verb hiphil infinitive construct common · suffixHR/Vhcc/Sp1bs
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)
HNpt — Noun properHNpt
עֶזְרָה (ezrah) refers to help, succour, or assistance. It is a feminine noun derived from the root meaning aid. The word appears in contexts related to providing support, including in Psalm 60:11 and Psalm 108:12, where it emphasizes the act of helping or the one who helps.
עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה n.f. help, succour, assistance
base
H5833 עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה help, succour, assistance
5833 `ezrah ez-raw'
or mezrath (Psa. 60:11 (13); 108:12 (13)) {ez-rawth'};
feminine of 5828; aid:--help(-ed, -er).
see HEBREW for 013
see HEBREW for 013
see HEBREW for 05828
עֶזְרָה (ez.rah) — help.
1) help, succour, assistance
1a) help, succour
1b) one who helps
HR/Ncfsc/Sp1bs — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
חוּשׁ (chush) is a Hebrew verb that primarily means to hurry or make haste. It can also imply eagerness or enjoyment. The entries indicate two main uses: one related to hastening actions and the other to feelings of enjoyment. There is no significant disagreement among the lexicons regarding its meanings.
חוּשׁ vb. haste, make haste
Qal make haste
Hiph.
shew haste, act quickly
transit. I will hasten it
base
[חוּשׁ] vb. feel, enjoy
base
H2363a חוּשׁ haste, make haste .make haste
. . shew haste, act quickly
. transit. I will hasten it
H2363b חוּשׁ feel, enjoy
2363 chuwsh koosh
a primitive root; to hurry; figuratively, to be eager with
excitement or enjoyment:--(make) haste(-n), ready.
חוּשׁ (chush) — to hasten.
1) to haste, make haste, hurry
1a) (Qal) to make haste
1b) (Hiphil)
1b1) to show haste, act quickly, hasten, come quickly
חוּשׁ (chush) — to enjoy.
to feel, enjoy
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS