Judges 10:12 — Word Study
WLCוְצִידוֹנִ֤ים וַֽעֲמָלֵק֙ וּמָע֔וֹן לָחֲצ֖וּ אֶתְכֶ֑ם וַתִּצְעֲק֣וּ אֵלַ֔י וָאוֹשִׁ֥יעָה אֶתְכֶ֖ם מִיָּדָֽם׃
BSASidoniansTsîydônîy [inhabitants of the city of Sidon] AmalekitesʻĂmâlêq [descendants of Esau] and MaonitesMâʻôwn [people from the city of Maon] oppressed youlâchats■ [treated cruelly, exercised power over] and you cried outtsâʻaq▸ [uttered a loud cry, appealed for help] to Meʼêl did I not saveyâshaʻ▸ [rescue, deliver] youʼêth from their handsyâd [power, control]
| Greek | English | Parsing |
|---|---|---|
| וְצִידוֹנִ֤ים | and [the] Sidonians | Conjunction, noun gentilic masculine plural absolute |
| וַֽעֲמָלֵק֙ | and Amalek | Conjunction, noun proper |
| וּמָע֔וֹן | and Maon | Conjunction, noun proper masculine |
| לָחֲצ֖וּ | they oppressed | Verb, Qal, perfect third person common plural |
| אֶתְכֶ֑ם | the object marker you | Particle, suffix |
| וַתִּצְעֲק֣וּ | and you cried out | Verb, Qal, sequential imperfect second person masculine plural |
| אֵלַ֔י | to me | Preposition, suffix |
| וָאוֹשִׁ֥יעָה | and I delivered ! | Verb hiphil sequential imperfect first person common singular, suffix |
| אֶתְכֶ֖ם | the object marker you | Particle, suffix |
| מִיָּדָֽם׃ | from hand their | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sidonians, Amalekites, and Maonites oppressed you and you cried out to Me, did I not save you from their hands? |
| KJV | The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. |
| ASV | The Sidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried unto me, and I saved you out of their hand. |
| YLT | And the Zidonians, and Amalek, and Maon have oppressed you, and ye cry unto Me, and I save you out of their hand; |
| WEB | The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand. |
| BBE | And the Zidonians and Amalek and Midian crushing you down, and in answer to your cry did I not give you salvation from their hands? |
Where they part company is וַתִּצְעֲק֣וּ — see How Translations Differ.
The sentence is structured with a main clause followed by a conjunction and two subordinate clauses, creating a clear narrative flow.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָחַץ
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 — Judges 10:12
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 — The LORD's Reminder of Deliverancegenerated
Judges 10:12 is part of a dialogue where God recalls the times the Israelites faced oppression from various nations, including the Sidonians, Amalekites, and Maonites. This verse emphasizes God's role in their deliverance, reminding them of His past actions in response to their cries for help. The surrounding verses illustrate a pattern of Israel's rebellion and God's subsequent deliverance, showing the cyclical nature of their relationship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 5:19–31 | Kings came and fought; then the kings of Canaan fought at Taanach by the waters of Megiddo, but they took no plunder of silver. |
| 2 | Judges 6:3 | Whenever the Israelites would plant their crops, the Midianites, Amalekites, and other people of the east would come up and invade them, |
| 3 | 2 Chronicles 26:6–7 | Uzziah went out to wage war against the Philistines, and he tore down the walls of Gath, Jabneh, and Ashdod. Then he built cities near Ashdod and among the Philistines. |
| 4 | Psalm 106:42–43 | Their enemies oppressed them, and subdued them under their hand. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — לָחֲצ֖וּ, la.cha.Tzugenerated
The verb לָחַץ (lachats) means to oppress or to press down, derived from a root that conveys the idea of squeezing or applying pressure. In this context, it describes how the Sidonians, Amalekites, and Maonites treated the Israelites with cruelty and force.
This verb is in the perfect tense, indicating a completed action, which emphasizes the oppressive state that the Israelites experienced at the hands of these nations. The use of this word sets the stage for the Israelites' cry for help and God's subsequent response.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb לָחֲצ֖וּ, they oppressed, governs the sentence, with the subject being the Sidonians, Amalekites, and Maonites. The structure includes a direct object, אֶתְכֶ֑ם, you, which clarifies who was oppressed.
The sentence is structured to first present the oppressors, followed by the action of oppression, and concludes with the Israelites' cry for help and God's deliverance, creating a clear narrative flow.
Septuagint Backgroundgenerated
The Septuagint translates לָחֲצ֖וּ as ἔθλιψαν, which conveys a similar meaning of oppression but may carry a slightly different connotation of affliction. This choice reflects the translators' understanding of the severity of the Israelites' plight.
The use of ἐβοήσατε for וַתִּצְעֲק֣וּ also emphasizes the act of calling out for help, aligning with the overall theme of distress and divine intervention.
In plain words — the whole versegenerated
Judges 10:12 recounts how the Sidonians, Amalekites, and Maonites oppressed the Israelites, leading them to cry out to God for help. God reminds them that He saved them from their oppressors, highlighting His faithfulness despite their repeated unfaithfulness.
Frequently Asked Questionsgenerated
The Sidonians were inhabitants of Sidon, the Amalekites were descendants of Esau, and the Maonites were people from the city of Maon, all of whom oppressed the Israelites.
To be oppressed means to be treated cruelly or unfairly, often by those in power, as the Israelites experienced from these groups.
Crying out to God signifies their recognition of their need for help and deliverance from their oppressors, demonstrating their reliance on God.
God responded by saving the Israelites from their oppressors, highlighting His faithfulness to deliver them despite their unfaithfulness.
Reflection Questionsgenerated
- In what ways have I experienced oppression or hardship in my life, and how can I seek God's help?
- How can I remember and reflect on the times God has delivered me from difficult situations?
- What does it mean to rely on God in times of trouble, as the Israelites did?
- How can I encourage others who are feeling oppressed or in need of help?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 10:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Zidonians also,.... Who were left in the land to distress them, though there is no particular mention of them, and of the distress they gave them, and of their deliverance from it, which yet is
Read John Gill on Judges 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. Maonites - i:e., Midianites.
Read Robert Jamieson on Judges 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Zidonians also; for though we do not read of any oppression of Israel, particularly, by the Zidonians, yet there might be such a thing; as many things were said and done, both in the Old and New Testament, which are not recorded there; or they might join their forces with the king of Mesopotamia, , or with some other of their oppressors; for it is certain these were left among others to prove Israel, . Of the Amalekites, see 6:3. Maonites; either, first, Those who lived in or near the wilderness of Maon, in the south of Judah, 25:2, whether Edomites or other. Or, secondly, The Mehunims, a people living near the Arabians, of whom . For in the Hebrew the letters of both names are the…
Read Matthew Poole on Judges 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 10:12 The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. Ver. 12. The Zidonians also, … and the Maonites.] Hereby it appeareth that God had done more for this people than hitherto had been recorded. He keepeth count; should not we much more?
Read John Trapp on Judges 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The Sidonians.—Judges 3:3; Judges 18:7-28. Nothing very definite is recorded of deliverance from the Sidonians; but (as we have seen) the narrative of the book is typical rather than exhaustive. (Comp. Psalms 106:42-43.) The Amalekites.—Exodus 17:8, Exod. 6:33, Exodus 3:13. The Maonites.—As the LXX. here read Madian (and in some MSS. Canaan; Vulg., Chanaan), it seems probable that there has been an early corruption of the text. In the Arabic version we have “Moabites.” There was a town Maon in the desert of Judah (Joshua 15:55; 1 Samuel 23:24; 1 Samuel 25:2), but this cannot be meant. There is also a Beth Meon in the tribe of Reuben (Numbers 22:38; Baal Meon, Jeremiah 48:23), and a…
Read Charles John Ellicott on Judges 10 →CambridgeThe Cambridge Bible for Schools and Colleges12. The Zidonians … Amalekites … Maonites] The generalizing list of oppressors is continued. The Zidonians, i.e. Phoenicians (Judges 3:3 n.), do not appear elsewhere in this character; perhaps the name was suggested by Judges 10:6. The Amalekites are mentioned as allies of Moab in Judges 3:13, and of Midian in Judges 6:3 (see note); cf. Exodus 17:8-16 E. The Maonites (Maon is the form here) probably = the Meunim, 1 Chronicles 4:41, 2 Chronicles 20:1 (RVm.), 2 Chronicles 26:7—all late passages; the Meunim, who are referred to as hostile to Israel, were an Arab race inhabiting the Edomite country; their name survives in Ma‘ân, 6 hours S.E. of Petra. Perhaps the post-exilic editor included…
Read Cambridge on Judges 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Zidonians - An allusion to the time of Barak, when the Zidonians doubtless formed part of the great confederacy of Canaanites under Jabin king of Hazor. See Joshua 11:8.
Read Albert Barnes on Judges 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. The Zidonians — Who probably joined with Jabin and other northern Canaanites against Israel, but were defeated by Barak.
Read Daniel Denison Whedon on Judges 10 →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
Sidonians, Amalekites, and Maonites oppressed you and you cried out to Me, did I not save you from their hands?
The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand.
Sidonians, Amalekites, and Maonites oppressed you and you cried out to Me, did I not save you from their hands?
the Sidonians, Amalek, and Midian when they oppressed you? You cried out for help to me, and I delivered you from their power.
Tyndale line
The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
The Sidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried unto me, and I saved you out of their hand.
The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried unto me, and I saved you out of their hand.
The Zidonians also, and the Amalekites, and the Maonites oppressed you; and ye cried to me, and I delivered you out of their hand.
The Zidonians also, and the Amalekites, and the Maonites did oppresse you, and ye cryed to me and I saued you out of their hands.
Strictly literal
The Zidonians also, and Amalek and Maon oppressed you, and ye cried to me, and I saved you out of their hand.
And the Zidonians, and Amalek, and Maon have oppressed you, and ye cry unto Me, and I save you out of their hand;
And the Zidonians, and Amalek, and Maon have oppressed you, and you cry to Me, and I save you out of their hand;
And when the Zidonians, and the 'Amalekites, and the Ma'onites did oppress you, and ye cried to me, I delivered you also out of their hand.
and also from the Sidonians? The Amalekites and the Maonites oppressed you; you called out to me, and I delivered you from their power.
From the Latin
The Sidonians also and Amalec and Chanaan oppress you, and you cried to me, and I delivered you out of their hand?
Simplified
the Sidonians, the Amalekites, and the Maonites? When they attacked you, and you cried out to me for help, didn't I save you from them?
And the Zidonians and Amalek and Midian crushing you down, and in answer to your cry did I not give you salvation from their hands?
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 agree on the wording of לָחֲצ֖וּ and the context of oppression by the Sidonians, Amalekites, and Maonites. The Septuagint provides a direct correspondence to the Hebrew, affirming the historical account of Israel's suffering.
וְצִידוֹנִ֤ים וַֽעֲמָלֵק֙ וּמָע֔וֹן לָחֲצ֖וּ אֶתְכֶ֑ם וַתִּצְעֲק֣וּ אֵלַ֔י וָאוֹשִׁ֥יעָה אֶתְכֶ֖ם מִיָּדָֽם׃
10 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.
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 Judges 10:12
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.
צִידֹנִי (Tsiydoniy) refers to a Sidonian, an inhabitant of Sidon. It is derived from the root word for Sidon itself, צִידוֹן (Tsidon). The term is used in various contexts, including references to the Sidonians and, in earlier literature, to the Phoenicians.
צִידֹנִי adj.gent. of foregoing [r.bs.ai]; as subst. = Sidonians; in earlier lit. appar. = Phoenicians
base
H6722 צִידֹנִי as subst. = Sidonians
6722 Tsiydoniy tsee-do-nee'
patrial from 6721; a Tsidonian or inhabitant of
Tsidon:--Sidonian, of Sidon, Zidonian.
see HEBREW for 06721
צִידֹנִי (tsi.do.ni) — Sidonian.
Group of tsi.don (צִידוֹן "Sidon" H6721H)
§ Sidonians
an inhabitant of Sidon
Conj | Ngmpa — Conjunction · noun gentilic masculine plural absoluteHC/Ngmpa
the Greek form of the word Zidonians, usually so exhibited in the Authorized Version of the Old Testament. It occurs (3:9; Joshua 13:4,6; Judges 3:3; 1 Kings 5:6) [ZIDON, OR SIDON]
The Hebrew word עֲמָלֵק (*Amalek*) refers to a descendant of Esau and his descendants, who are associated with a tribe in southern Canaan. The name is interpreted as meaning 'dweller in a valley.' Amalek is first mentioned in Genesis 36:12, where he is identified as the son of Eliphaz and Timnah.
עֲמָלֵק 39 n.pr.gent. Amalek
base
H6002 עֲמָלֵק Amalek
6002 `Amaleq am-aw-lake'
probably of foreign origin; Amalek, a descendant of Esau;
also his posterity and their country:--Amalek.
עֲמָלֵק (a.ma.leq) — Amalek.
Amalek = "dweller in a valley"
people in southern Canaan
2) descendants of Amalek
Also named: a.ma.le.qi (עֲמָלֵקִי "Amalekite" H6003)
עֲמָלֵק (a.ma.leq) — Amalek.
A man of the Edomites living at the time of the Patriarchs, first mentioned at Gen.36.12;
son of: Eliphaz (H0464) and Timna (H8555);
brother of: Teman (H8487), Omar (H0201), Zepho (H6825), Gatam (H1609), Kenaz (H7073) and Korah (H7141H)
§ Amalek = "dweller in a valley"
1) son of Eliphaz by his concubine Timnah, grandson of Esau, and progenitor of a tribe of people in southern Canaan
2) descendants of Amalek
Conj | N-proper — Conjunction · noun properHC/Npl
am'-a-lek (`amaleq): The son, by his concubine Timna, of Eliphaz, the eldest son of Esau. He was one of the chiefs (the King James Version dukes) of Edom (Ge 36:12,16). See AMALEKITE.
Amalek
Dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.
(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain ("duke," Authorized Version) of Edom. (Genesis 36:12,16; 1 Chronicles 1:36) (B.C. about 1700.)
מָעוֹן (ma`own) refers to a residence or habitation and is associated with a city in Judah located south of Hebron. It also denotes a man from the tribe of Judah mentioned in 1 Chronicles 2:45. The term encompasses both the city and its inhabitants, known as the Maonites.
מָעוֹן n.pr.
loc. in Judah
m. in Judah
gent. named with Sidonians and Amalek as ancient foes of Isr.
base
H4584 מָעוֹן
4584 Ma`own maw-ohn'
the same as 4583; a residence; Maon, the name of an Israelite
and of a place in Palestine:--Maon, Maonites. Compare 1010,
4586.
see HEBREW for 04583
see HEBREW for 01010
see HEBREW for 04586
מָעוֹן (ma.on) — Maon.
§ Maon or Maonites = "habitation"
a city of Judah located 8 miles south of Hebron
מָעוֹן (ma.on) — Maon.
A man of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ch.2.45;
son of: Shammai (H8060H)
§ Maon or Maonites = "habitation"
1) a man of Judah
2) the inhabitants of the city of Maon
3) a city of Judah located 8 miles south of Hebron
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Maon
Habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (1 Sam. 23:24, 25; 25:2). “Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal’s great establishment?” The hill is now called Tell M’ain.
(habitation), one of the cities of the tribe of Judah, in the district of the mountains. (Joshua 15:55) Its interest for us lies in its connection with David. (1 Samuel 23:24,25) The name of Maon still exists in Main , a lofty conical hill, south of and about seven miles distant from Hebron.
house; place of sin
The Hebrew word לָחַץ (lachats) is a primitive root meaning to press or squeeze, with a figurative sense of oppressing or distressing. It covers actions like crushing and forcing, and can also denote the act of squeezing oneself. The entries consistently highlight its meanings related to pressure and oppression.
לָחַץ vb. squeeze, press, fig. oppress
Qal
squeeze, press
oppress
Niph. squeeze oneself
base
H3905 לָחַץ squeeze, press, fig. oppress
3905 lachats law-khats'
a primitive root; properly, to press, i.e. (figuratively) to
distress:--afflict, crush, force, hold fast, oppress(-or),
thrust self.
לָחַץ (la.chats) — to oppress.
1) to squeeze, press, oppress
1a) (Qal)
1a1) to squeeze, press
1a2) to oppress
1b) (Niphal) to squeeze oneself
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp2mp
צָעַק (tsa`aq) is a Hebrew verb meaning to cry or call out, often in distress or need. It encompasses various forms, including crying for help, making an outcry, and calling an assembly. The verb can appear in different stems, indicating nuances such as grief or being summoned. Notably, the entries do not present any significant disagreements.
צָעַק vb. cry, cry out, call
Qal
cry, cry out, for help
abs. cry, cry out, in distress, need
make outcry, clamour
Niph. be summoned (i.e. to arms)
Pi. cry aloud, in grief
Hiph. call together
base
H6817 צָעַק cry, cry out, call .. cry, cry out, for help
. abs. cry, cry out, in distress, need
. make outcry, clamour
. be summoned (i.e. to arms)
. cry aloud, in grief
. call together
6817 tsa`aq tsaw-ak'
a primitive root; to shriek; (by implication) to proclaim (an
assembly):--X at all, call together, cry (out), gather
(selves) (together).
צָעַק (tsa.aq) — to cry.
1) to cry, cry out, call, cry for help
1a) (Qal)
1a1) to cry, cry out (for help)
1a2) to cry, cry out (in distress or need)
1a3) to make outcry, clamour
1b) (Niphal) to be summoned
1c) (Piel) to cry aloud (in grief)
1d) (Hiphil) to call together
Conj | V-Qal-ConsecImperf-2mp — Verb · Qal · sequential imperfect second person masculine pluralHc/Vqw2mp
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)
Prep | Suff — Preposition · suffixHRd/Sp1bs
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Hiphil-ConsecImperf-1cs | Suff — Verb hiphil sequential imperfect first person common singular · suffixHc/Vhw1cs/Sh
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp2mp — Particle · suffixHTo/Sp2mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp3mp