Deuteronomy 23:15 — Word Study
WLCלֹא־ תַסְגִּ֥יר עֶ֖בֶד אֶל־ אֲדֹנָ֑יו אֲשֶׁר־ יִנָּצֵ֥ל אֵלֶ֖יךָ מֵעִ֥ם אֲדֹנָֽיו׃
BSADo notlôʼ [under any circumstances, never] if he has taken refugenâtsal [fled, escaped, sought protection, asylum]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| תַסְגִּ֥יר | you will deliver up | Verb, Hiphil, imperfect second person masculine singular |
| עֶ֖בֶד | a slave | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| אֲדֹנָ֑יו | master his | Noun common masculine plural construct, suffix |
| אֲשֶׁר־ | who | Particle |
| יִנָּצֵ֥ל | he will deliver himself | Verb, Niphal, imperfect third person masculine singular |
| אֵלֶ֖יךָ | to you | Preposition, suffix |
| מֵעִ֥ם | from with | Preposition, preposition |
| אֲדֹנָֽיו׃ | master his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not return a slave to his master if he has taken refuge with you. |
| KJV | ¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: |
| ASV | Thou shalt not deliver unto his master a servant that is escaped from his master unto thee: |
| YLT | 'Thou dost not shut up a servant unto his lord, who is delivered unto thee from his lord; |
| WEB | You shall not deliver to his master a servant who has escaped from his master to you. |
| BBE | Do not give back to his master a servant who has gone in flight from his master and come to you: |
Where they part company is in the rendering of תַסְגִּ֥יר — see How Translations Differ.
The sentence consists of a main command followed by a conditional clause that specifies the circumstances under which the command applies.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
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 — Deuteronomy 23:15
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 — Laws Concerning Slavesgenerated
Deuteronomy 23:15 is part of a series of laws given to the Israelites regarding social justice and the treatment of individuals in vulnerable positions. This particular law emphasizes the importance of protecting those who have sought refuge, ensuring that compassion prevails over strict ownership rights. The surrounding verses further elaborate on the need for holiness and justice within the community, highlighting God’s concern for the marginalized.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 30:15 | “Will you lead me to these raiders?” David asked. And the man replied, “Swear to me by God that you will not kill me or deliver me into the hand of my master, and I will lead you to them.” |
| 2 | Obadiah 1:14 | Nor should you stand at the crossroads to cut off their fugitives, nor deliver up their survivors in the day of their distress. |
| 3 | Philemon 10:19 |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תַסְגִּ֥יר, tas.Girgenerated
The verb תַסְגִּ֥יר (tas.Gir) is a Hiphil imperfect form meaning 'you will deliver up' or 'you will return.' It is derived from the root סָגַר (sagar), which means 'to shut' or 'to close.' In this context, it indicates the act of returning someone to a place of danger or oppression.
The use of this verb in the negative command highlights the moral obligation to protect the runaway slave rather than to return him to potential harm. The emphasis on not delivering up a slave underscores the value of human life and the need for mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses return to translate תַסְגִּ֥יר.
Sentence Structuregenerated
The main verb תַסְגִּ֥יר (tas.Gir) governs the whole verse, with the subject implied as 'you' and the object being 'a slave'. The structure emphasizes the action of not returning the slave, which is the focal point of the command.
The sentence follows a straightforward order, presenting the prohibition first, followed by the conditions under which it applies. This clarity reinforces the seriousness of the command.
Septuagint Backgroundgenerated
The Septuagint translates תַסְגִּ֥יר with κύριος (kurios), which means 'lord' or 'master.' This choice reflects a focus on authority and ownership, aligning with the text's concern for the treatment of slaves.
However, the LXX does not provide a direct equivalent for the concept of returning a runaway slave, which may indicate a broader interpretive approach to the text.
In plain words — the whole versegenerated
Deuteronomy 23:15 instructs the Israelites not to return a slave to his master if the slave has fled to them for refuge. This law emphasizes compassion and protection for those who are vulnerable, ensuring that the rights of the oppressed are upheld.
Frequently Asked Questionsgenerated
This command highlights the importance of compassion and justice, ensuring that individuals who seek refuge are protected rather than returned to a potentially harmful situation.
The law reflects God's concern for the marginalized and vulnerable, emphasizing mercy over strict adherence to ownership rights.
This command encourages us to advocate for justice and compassion in our treatment of others, especially those who are in difficult situations.
Yes, similar themes of justice and protection for the vulnerable can be found throughout the Bible, including in verses like 1 Samuel 30:15 and Obadiah 1:14.
Reflection Questionsgenerated
- How can we show compassion to those who are vulnerable in our communities?
- What does this command teach us about the value of human life?
- In what ways can we advocate for justice in our society?
- How can we apply the principles of this law to our interactions with others today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 23:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall not deliver unto his master the servant which is escaped from his master unto thee.
Read John Gill on Deuteronomy 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not deliver unto his master the servant which is escaped from his master unto thee: Thou shalt not deliver unto his master the servant which is escaped - evidently a servant of the
Read Robert Jamieson on Deuteronomy 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is not to be understood universally, as if all servants that flee from their masters, though without any sufficient cause or colour of justice, might be detained from them by any person to whom they fled for refuge, for this is apparently contrary to all the laws of religion, and justice, and charity, and would open a door to infinite disorders and mischiefs; but it is to be understood, 1. Of the servants of strangers, because it follows, , he shall dwell with thee, even among you, which shows that he had dwelt with and belonged to another people. 2. Of such as belonged to the Canaanites, or other neighbouring nations, because if he had lived in remote countries, it is not probable…
Read Matthew Poole on Deuteronomy 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 23:15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:Ver. 15. The servant that is escaped.] A heathen servant that flees for religion, and desires to "join himself to the Lord, to serve him, and to love the name of the Lord, to be his servant," such must have no cause given them to say, "The Lord hath utterly separated me from his people."
Read John Trapp on Deuteronomy 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersDeuteronomy 23:15-16.—.Thou shalt not deliver . . . the servant.—Even on Israelitish ground the escaped slave was free. Rashi adds, “Even a Canaanitish slave who has escaped from abroad into the land of Israel.”
Read Charles John Ellicott on Deuteronomy 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Thou shalt not deliver - the servant which is escaped - unto thee] That is, a servant who left an idolatrous master that he might join himself to God and to his people. In any other case, it would have been injustice to have harboured the runaway.
Read AdamClarke on Deuteronomy 23 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe case in question is that of a slave who fled from a pagan master to the holy land. It is of course assumed that the refugee was not flying from justice, but only from the tyranny of his lord.
Read Albert Barnes on Deuteronomy 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15, 16. The servant which is escaped — The fugitive from oppression was to be received. A slave who had fled from a heathen master was not to be sent back into bondage.
Read Daniel Denison Whedon on Deuteronomy 23 →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
Do not return a slave to his master if he has taken refuge with you.
You shall not deliver to his master a servant who has escaped from his master to you.
Do not return a slave to his master if he has taken refuge with you.
You must not return an escaped slave to his master when he has run away to you.
Tyndale line
¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
Thou shalt not deliver unto his master a servant that is escaped from his master unto thee:
Thou shalt not deliver unto his master a servant which is escaped from his master unto thee:
Thou shalt not deliver to his master the servant who hath escaped from his master to thee:
Thou shalt not deliuer the seruant vnto his master, which is escaped from his master vnto thee.
Strictly literal
Thou shalt not hand over to his master a bondman that hath escaped from his master unto thee:
'Thou dost not shut up a servant unto his lord, who is delivered unto thee from his lord;
You do not shut up a servant to his lord, who escapes to you from his lord;
(23:16) Thou shalt not deliver unto his master the servant who may escape unto thee from his master;
You must not give back to his master a slave who has escaped from his master.
From the Latin
Thou shalt not deliver to his master the servant that is fled to thee.
Simplified
Don't send a slave back to their master if they have come to you for protection.
Do not give back to his master a servant who has gone in flight from his master and come to you:
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show some variations, with several words partially restored or supplied by an editor, but the core message remains consistent with the MT.
לֹא־ תַסְגִּ֥יר עֶ֖בֶד אֶל־ אֲדֹנָ֑יו אֲשֶׁר־ יִנָּצֵ֥ל אֵלֶ֖יךָ מֵעִ֥ם אֲדֹנָֽיו׃
8 of the 10 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.
כי יהוה אלהיך מתהלך בקרב מחניך להצילך ולתת איביך לפניך והיה מחניך קדושׁ ולא יראה בך ערות דבר ושׁב מאחריך
Agrees with the Masoretic Text here, word for word.
[כי] [יהוה] [אלהי׳ך] מתהלך בקרב [מחנ׳ך] [להציל׳ך] [ולתת] [איבי׳ך] [לפני׳ך] [והיה] [מחני׳ך] קדוש ולא יראה [ב׳ך] [ערות] [דבר] [ושב] [מאחרי׳ך]
4 words on the leather — 1 partly restored, 15 supplied entire by an editor.
[כי] [יהוה] אלהי׳ך מתהלך [בקרב] מחנ׳ך להציל׳ך [ולתת] [איבי׳ך] [לפני׳ך] [והיה] [מחני׳ך] [קדוש] [ולא] [יראה] [ב׳ך] [ערות] [דבר] [ושב]
1 word on the leather — 3 partly restored, 15 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 Deuteronomy 23:15
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — ParticleHTn
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
HVhi2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
Slave
Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word “slaves” is the rendering of a Greek word meaning “bodies.” The Hebrew and Greek words for slave are usually rendered simply “servant,” “bondman,” or “bondservant.” Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.
The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves. -- The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and (3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
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)
Prep | V-Hiphil-Inf-a | Suff — Verb · Niphal · imperfect third person masculine singularHVNi3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
HR/R — Preposition · prepositionHR/R
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
HNcmpc/Sp3ms — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
