Psalms 70:5 — Word Study
WLCוַאֲנִ֤י׀ עָנִ֣י וְאֶבְיוֹן֮ אֱלֹהִ֪ים חֽוּשָׁ֫ה־ לִּ֥י עֶזְרִ֣י וּמְפַלְטִ֣י אַ֑תָּה יְ֝הוָ֗ה אַל־ תְּאַחַֽר׃
BSA◂O Godʼĕlôhîym [Elohim, my Helper]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנִ֤י׀ | and I | Conjunction, pronoun |
| עָנִ֣י | [am] poor | |
| וְאֶבְיוֹן֮ | and needy | Conjunction |
| אֱלֹהִ֪ים | O God | Noun common, masculine plural absolute |
| חֽוּשָׁ֫ה־ | make haste ! | Verb qal imperative second person masculine singular, suffix |
| לִּ֥י | to me | Preposition, suffix |
| עֶזְרִ֣י | [are] help my | Noun common masculine singular construct, suffix |
| וּמְפַלְטִ֣י | and deliverer my | Conjunction, verb piel participle (active) masculine singular common, suffix |
| אַ֑תָּה | you | Pronoun |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| אַל־ | may not | Particle |
| תְּאַחַֽר׃ | you delay | Verb, Piel, jussive second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I am poor and needy; hurry to me, O God. You are my help and my deliverer; O LORD, do not delay. |
| KJV | But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying. |
| ASV | But I am poor and needy; Make haste unto me, O God: Thou art my help and my deliverer; O Jehovah, make no tarrying. |
| YLT | And I [am] poor and needy, O God, haste to me, My help and my deliverer [art] Thou, O Jehovah, tarry Thou not! |
| WEB | But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. Yahweh, don’t delay. |
| BBE | But I am poor and in need; come to me quickly, O God; you are my help and my saviour; let there be no waiting, O Lord. |
Where they part company is in the rendering of חֽוּשָׁ֫ה — see How Translations Differ.
The sentence consists of a main clause followed by imperative and jussive phrases, emphasizing the urgency of the psalmist's plea.
7 commentators on this verse
Gill, Trapp, Ellicott, AdamClarke & more — read them ›
clause
subjectוְ
verbH309
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 70:5
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 Prayer for Helpgenerated
Psalm 70:5 is a cry for help from someone who feels poor and needy, emphasizing their reliance on God as the source of assistance and deliverance. This psalm reflects a common theme in the Psalms where the writer appeals to God in times of distress, seeking immediate support and intervention. The surrounding verses also express a desire for the shame of adversaries and a plea for the joy of those who seek God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 40:17 | But I am poor and needy; may the Lord think of me. You are my helper and deliverer; O my God, do not delay. |
| 2 | Psalm 69:29 | But I am in pain and distress; let Your salvation protect me, O God. |
| 3 | Psalm 109:22 | For I am poor and needy; my heart is wounded within me. |
| 4 | Psalm 141:1 | I call upon You, O LORD; come quickly to me. Hear my voice when I call to You. |
| 5 | Psalm 13:1–2 | How long, O LORD? Will You forget me forever? How long will You hide Your face from me? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָנִי, 'a.Nigenerated
The word עָנִי (aniy) conveys a state of being poor or afflicted. It often describes someone in a humble or weakened condition, facing difficult circumstances. This word captures the psalmist's emotional and physical state, highlighting a sense of desperation and need.
In this context, the psalmist identifies himself as עָנִי, emphasizing his vulnerability and dependence on God. The usage here is not merely about material poverty but also reflects spiritual and emotional distress, underscoring the need for divine intervention.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the psalmist's plea.
Sentence Structuregenerated
The main verb in the verse is חֽוּשָׁ֫ה, make haste, which governs the plea for immediate action. The structure is straightforward, with the psalmist first stating his condition and then calling on God for help.
The sentence is built around the psalmist's urgent request, with clauses detailing his state of need and addressing God directly. This order emphasizes the urgency of his plea.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew עָנִי is rendered as ἐπὶ, indicating a focus on the psalmist's condition of need. This choice highlights the sense of urgency and desperation present in the original Hebrew.
The Greek translation reflects the psalmist's appeal for divine assistance, maintaining the essence of the original text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 70:5 expresses a deep need for God's help. The psalmist identifies himself as poor and needy, urgently asking God to come quickly to his aid. He acknowledges God as his helper and deliverer, emphasizing his reliance on divine support.
Frequently Asked Questionsgenerated
Being 'poor and needy' signifies a state of vulnerability, both physically and spiritually, where the psalmist feels a lack of resources and support.
The urgency reflects the psalmist's desperate situation, indicating that he feels immediate danger or distress and needs prompt divine intervention.
This verse shares themes with other psalms of lament, where the psalmist expresses distress and calls for God's help, highlighting the importance of turning to God in times of trouble.
The term 'deliverer' refers to God as the one who rescues and saves, emphasizing His role in providing safety and support to those in need.
Reflection Questionsgenerated
- In what areas of my life do I feel poor or needy, and how can I seek God's help?
- How can I cultivate a sense of urgency in my prayers when I face difficulties?
- What does it mean for God to be my helper and deliverer in my daily life?
- How can I support others who are in a state of need, reflecting the compassion of God?
The early church on this verse — how the Fathers read it
Augustine of Hippo reflects on this psalm, emphasizing the contrast between human frailty and divine strength, arguing from the text to highlight the need for reliance on God.
Behold, "Be the Lord magnified:" will you never, will you nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I.Early Church Fathers on Psalms 70 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 70:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I [am] poor and needy,.... In Psalms 40:17 it follows, yet "the Lord thinketh on me"; instead of which it is here, [See comments on Psalms 40:17]; make haste unto me, O God; which repeats for
Read John Gill on Psalms 70 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 70:5 But I [am] poor and needy: make haste unto me, O God: thou [art] my help and my deliverer; O LORD, make no tarrying.Ver. 5. But I am poor and needy] See Psalms 69:29,
Read John Trapp on Psalms 70 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Make haste unto me, O God.—In Psalms 40:17, “The Lord (Adonai) thinketh on me.”
Read Charles John Ellicott on Psalms 70 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. But I am poor and needy] עני ואביון ani veebyon, I am a poor man, and a beggar - an afflicted beggar; a sense of my poverty causes me to beg. Thou art my help] I know thou hast enough, and to spare; and therefore I come to thee. Make no tarrying.] My wants are many, my danger great, my time short. O God, delay not! ANALYSIS OF THE SEVENTIETH PSALM The contents of this Psalm are the following: - I. The prayer of David for himself, that he may be freed from his enemies, Psalms 70:1, repeated Psalms 70:5. II. For the speedy overthrow of the wicked Psalms 70:2-3. III. For the prosperity of the godly, Psalms 70:4. IV. The arguments he uses to induce God to answer his prayer. 1. His…
Read AdamClarke on Psalms 70 →CambridgeThe Cambridge Bible for Schools and Colleges5. But I &c.] But as for me, who am afflicted and needy. Cp. Psalms 69:29; Psalms 69:33; Psalms 9:18; Psalms 35:10; Psalms 37:14; Psalms 86:1; Psalms 109:22. make haste unto me, O God] So Psalms 141:1. “The text of Psa 40:17, “The Lord will take thought for me,” glancing back at “thy thoughts to us-ward” in Psalms 70:5, is probably the original reading. The variation here may have been introduced for the sake of closer parallelism to make no tarrying. my help, as Psalms 33:20 : my deliverer, as Psalms 18:2; Psalms 18:48, a different word from that used in Psalms 70:1. O Lord] In Psalms 40:17, O my God. make no tarrying] Cp. Daniel’s prayer (Daniel 9:19, A.V. defer not), and the promise in…
Read Cambridge on Psalms 70 →Albert Barnes1798–1870Barnes' Notes on the BibleBut I am poor and needy - This is the same as in Psalms 40:17. Make haste unto me, O God - Hebrew, אלהים 'Elohiym.
Read Albert Barnes on Psalms 70 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. But I am poor and needy—Compare Psalms 69:29. Make haste unto me, O God—For this Psalms 40:17 has, “Yet the Lord (Adonai) thinketh upon me.” O Lord, (Jehovah,) make no tarrying—For this Eloheem,
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
But I am poor and needy; hurry to me, O God. You are my help and my deliverer; O LORD, do not delay.
But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. Yahweh, don’t delay.
But I am poor and needy; hurry to me, O God. You are my help and my deliverer; O LORD, do not delay.
I am oppressed and needy! O God, hurry to me! You are my helper and my deliverer! O Lord, do not delay!
Tyndale line
But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.
But I am poor and needy; Make haste unto me, O God: Thou art my help and my deliverer; O Jehovah, make no tarrying.
But I am poor and needy; make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.
But I am poor and needy: make haste to me, O God: thou art my help and my deliverer; O LORD, make no delay.
Nowe I am poore and needie: O God, make haste to me: thou art mine helper, and my deliuerer: O Lord, make no tarying.
Strictly literal
But I am afflicted and needy: make haste unto me, O God. Thou art my help and my deliverer: O Jehovah, make no delay.
And I [am] poor and needy, O God, haste to me, My help and my deliverer [art] Thou, O Jehovah, tarry Thou not!
And I [am] poor and needy, O God, hurry to me, || You [are] my help and my deliverer, || O YHWH, do not linger!
(70:6) But I am poor and needy, O God: come hastily unto me; my help and my deliverer art thou: O Lord, do not delay.
But I am poor and needy; hurry to me, God; you are my help and you rescue me. Yahweh, do not delay.
From the Latin
For thou art my patience, O Lord: my hope, O Lord, from my youth;
Simplified
As for me, I am poor and needy. Hurry, God, help me! Save me! Lord, don't wait!
But I am poor and in need; come to me quickly, O God; you are my help and my saviour; let there be no waiting, 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 show agreement in the core elements of the verse, with both conveying the psalmist's plea for help. However, the Septuagint's word order and specific vocabulary choices differ slightly from the Hebrew.
וַאֲנִ֤י׀ עָנִ֣י וְאֶבְיוֹן֮ אֱלֹהִ֪ים חֽוּשָׁ֫ה־ לִּ֥י עֶזְרִ֣י וּמְפַלְטִ֣י אַ֑תָּה יְ֝הוָ֗ה אַל־ תְּאַחַֽר׃
9 of the 12 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 70:5
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)
HC/Pp1bs — Conjunction · pronounHC/Pp1bs
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
HAamsa — HAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
HC/Aamsc — ConjunctionHC/Aamsc
ned'-i ('ebhyon).
See POOR.
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)
N-mp — 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…
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
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עֵ֫זֶר (ezer) means help or succour, referring to assistance or support. It can denote both the act of helping and a person who provides help. The term is derived from a root meaning to aid. The entries consistently emphasize its meaning as a source of assistance.
עֵ֫זֶר n.m. help, succour
help, succour
concr. = one who helps
base
H5828 עֵ֫זֶר help, succour
5828 `ezer ay'-zer
from 5826; aid:--help.
see HEBREW for 05826
עֵ֫זֶר (e.zer) — helper.
1) help, succour
1a) help, succour
1b) one who helps
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
פָּלַט (palat) is a Hebrew verb meaning to escape or slip away. It encompasses various nuances, including delivering, bringing to safety, and causing to escape, with different forms indicating active or passive meanings. The entries suggest its use in contexts of security and deliverance, though no specific Old Testament verses are cited.
[פָּלַט] vb. escape
Qal and (if) escapers of them escape.
Pi.
bring into security
cause to escape, cast forth, of cow calving
appar. intrans. be delivered
Hiph. bring into security
base
H6403 [פָּלַט] escape .and (if) escapers of them escape.
. . bring into security
. cause to escape, cast forth, of cow calving
. appar. intrans. be delivered
. bring into security
6403 palat paw-lat'
a primitive root; to slip out, i.e. escape; causatively, to
deliver:--calve, carry away safe, deliver, (cause to) escape.
פָּלַט (pa.lat) — to escape.
1) to escape, save, deliver, slip away
1a) (Qal) to escape
1b) (Piel)
1b1) to bring into security, deliver
1b2) to cause to escape, cast forth
1b3) to be delivered
1b4) to slip away
1c) (Hiphil) to bring into security, bring to safety
HC/Vprmsc/Sp1bs — Conjunction · verb piel participle (active) masculine singular common · suffixHC/Vprmsc/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HPp2ms — PronounHPp2ms
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
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
The Hebrew word אָחַר (achar) is a primitive root meaning to delay, tarry, or remain behind. It covers actions like procrastination and hindering others. The entries indicate its use in both Qal and Piel forms, with the Piel form emphasizing causing delay. There is a mention of a verse where it is used, but no specific reference is provided.
אָחַר vb. to remain behind, delay, tarry
Qal and I have tarried until now
Pi.
intensive, delay, tarry
causat. of Qal, cause one to delay, hinder; keep back (= bring late)
base
H309 אָחַר to remain behind, delay, tarry .and I have tarried until now
. . intensive, delay, tarry
. causat. of Qal, cause one to delay, hinder; keep back (= bring late)
309 'achar aw-khar'
a primitive root; to loiter (i.e. be behind); by implication
to procrastinate:--continue, defer, delay, hinder, be late
(slack), stay (there), tarry (longer).
אָחַר (a.char) — to delay.
1) to delay, hesitate, tarry, defer, remain behind
1a) (Qal)
1a1) to delay, tarry (intensive)
1a2) to cause one to delay, hinder, keep back
1b) (Piel) to delay, wait, stay behind (but not in hope)
Also means: ya.char (יָחַר "to delay" H3186)
HVpj2ms — Verb · Piel · jussive second person masculine singularHVpj2ms
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…