Job 10:7 — Word Study
WLCעַֽל־ דַּ֭עְתְּךָ כִּי־ לֹ֣א אֶרְשָׁ֑ע וְאֵ֖ין מִיָּדְךָ֣ מַצִּֽיל׃
BSAthoughʻal You knowdaʻath [are fully aware, have complete understanding] thatkîy I am notlôʼ [absolutely devoid of] guiltyrâshaʻ▸ [wicked, sinful] and there is noʼayin [exists, can be found, none, nothing] deliverancenâtsal [rescue, salvation] from Your handyâd [power, control, direction]
| Greek | English | Parsing |
|---|---|---|
| עַֽל־ | on | Preposition |
| דַּ֭עְתְּךָ | knowledge your | Noun common feminine singular construct, suffix |
| כִּי־ | that | Particle |
| לֹ֣א | not | Particle |
| אֶרְשָׁ֑ע | I am guilty | Verb, Qal, imperfect first person common singular |
| וְאֵ֖ין | and there not | Conjunction, noun common masculine singular construct |
| מִיָּדְךָ֣ | from hand your | Preposition, noun common both singular construct, suffix |
| מַצִּֽיל׃ | [is] a deliverer | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | though You know that I am not guilty, and there is no deliverance from Your hand? |
| KJV | Thou knowest that I am not wicked; and there is none that can deliver out of thine hand. |
| ASV | Although thou knowest that I am not wicked, And there is none that can deliver out of thy hand? |
| YLT | For Thou knowest that I am not wicked, And there is no deliverer from Thy hand. |
| WEB | Although you know that I am not wicked, there is no one who can deliver out of your hand. |
| BBE | Though you see that I am not an evil-doer; and there is no one who is able to take a man out of your hands? |
Where they part company is וְאֵ֖ין — see How Translations Differ.
The verse consists of one main clause and three subordinate phrases that elaborate on Job's condition and his plea for rescue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָצַל
verbרָשַׁע
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 — Job 10:7
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 — Job's Lamentgenerated
Job 10:7 is part of Job's heartfelt dialogue with God, where he asserts his innocence while questioning the lack of deliverance from his suffering. This chapter captures Job's struggle as he seeks understanding of his plight, reflecting on the nature of divine justice and mercy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 23:10 | Yet He knows the way I have taken; when He has tested me, I will come forth as gold. |
| 2 | Job 31:6–14 | let God weigh me with honest scales, that He may know my integrity. |
| 3 | Job 42:7 | After the LORD had spoken these words to Job, He said to Eliphaz the Temanite, “My wrath is kindled against you and your two friends. For you have not spoken about Me accurately, as My servant Job has. |
| 4 | Psalm 1:6 | For the LORD guards the path of the righteous, but the way of the wicked will perish. |
| 5 | Psalm 7:3–8 | O LORD my God, if I have done this, if injustice is on my hands, |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — מַצִּֽיל, ma.Tzilgenerated
The word מַצִּֽיל (*ma.Tzil*) is a Hiphil participle meaning 'deliverer' or 'rescuer.' It stems from the root נָצַל (*natsal*), which conveys the idea of snatching away or delivering from danger. In this verse, it emphasizes Job's plea for salvation from his dire circumstances.
The participle form indicates an ongoing action or state, suggesting that Job is not just asking for a one-time rescue but is looking for a continual deliverance from his suffering. This reflects Job's deep sense of helplessness and his reliance on God for intervention.
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 of the verse is אֶרְשָׁ֑ע, I am guilty, which is the focal point of Job's assertion of innocence. The structure includes prepositional phrases and noun phrases that elaborate on Job's condition and the absence of deliverance.
The Hebrew word order places emphasis on Job's state of being guilty and the lack of rescue, creating a poignant contrast between his innocence and the dire situation he faces.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מַצִּֽיל is rendered with the Greek word ἐχαιρούμενος, which conveys a sense of joy or relief. This choice suggests a different nuance, emphasizing the emotional aspect of deliverance rather than just the act itself.
This translation indicates a broader interpretation of Job's plea, possibly reflecting the translators' understanding of divine intervention as not only a rescue but also a source of joy.
In plain words — the whole versegenerated
Job 10:7 shows Job expressing his belief in his innocence while questioning God about the absence of rescue from his suffering. He feels trapped, knowing that he is not guilty, yet sees no way out of his troubles.
Frequently Asked Questionsgenerated
Job is expressing his belief that he cannot escape his suffering without God's intervention, highlighting his sense of helplessness.
Job is defending himself against the accusations of wrongdoing, seeking to understand why he is suffering despite his faithfulness.
Job's plea reveals a deep struggle in his faith, as he seeks answers from God while feeling abandoned in his suffering.
Job's honest expression of pain and confusion encourages us to bring our struggles to God, seeking understanding and deliverance.
Reflection Questionsgenerated
- In what areas of my life do I feel a lack of deliverance, and how can I bring those to God?
- How can Job's assertion of innocence inspire me to reflect on my own actions and motivations?
- What does it mean to trust in God's power when I feel trapped in my circumstances?
- How can I support others who are struggling with feelings of guilt or abandonment?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 10:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou knowest that I am not wicked,.... Or "in", or "upon thy knowledge (a) [it is] that I am not wicked"; it is a thing well known, quite clear, and manifest, without making such a search and
Read John Gill on Job 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou knowest that I am not wicked; and there is none that can deliver out of thine hand.
Read Robert Jamieson on Job 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI am not wicked, i.e. a hypocrite, or an ungodly man, as my friends account me; and therefore deal not with me as such. There is none that can deliver out of thine hand: the sense is, either, 1. Thou dost not need to keep me fast in thy prison, lest I should make an escape, or any should rescue me out of thy hands, which none can do; therefore take off thy hand from me. Or, 2. If thou dost not help and deliver me, none else can do it; therefore do not thou fail me; which, considering God’ s merciful nature, is a good argument. If any man oppress another, he may have relief from thee, who art higher than his oppressor, ; but thou art the supreme and uncontrollable Ruler of the world, and…
Read Matthew Poole on Job 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 10:7 Thou knowest that I am not wicked; and [there is] none that can deliver out of thine hand.Ver. 7. Thou knowest that I am not wicked] A lewd liver, and a rank hypocrite, as these men would make of me. A sinner I am, but I allow not, wallow not in any known sin; there is no way of wickedness found in me; hypocrisy reigns not in my heart: Haeret in regenitis peccatum, saith one, sin abideth in the best; yet they may not, they must not be called wicked. Julian, the apostate, affirmed that Peter’ s halting at Antioch was so taxed by Paul that Peter must needs be a hypocrite (Cyril, lib. 9, in Julian); but this cavil and calumny can never be proved from Paul’ s words, for not every one…
Read John Trapp on Job 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) That I am not wicked.—The meaning is rather, that I shall not be found guilty. It is not like the appeal of Peter (John 21:17). See the language borrowed by the Psalmist (Psalms 119:73).
Read Charles John Ellicott on Job 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Thou knowest that I am not wicked] While thou hast this knowledge of me and my conduct, why appear to be sifting me as if in order to find out sin; and though none can be found, treating me as though I were a transgressor?
Read AdamClarke on Job 10 →CambridgeThe Cambridge Bible for Schools and Colleges7. thou knowest] Rather, though thou knowest. All these suppositions are vain; for as to the first (Job 10:4), God knew that Job was guiltless, and as to the other, none could rescue from His hand. The suppositions are but a subtle mode of appealing from God to God Himself, from God’s dealing in providence to God’s inner heart and being.
Read Cambridge on Job 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThou knowest that I am not wicked - That is, that I am not a hypocrite, or an impenitent sinner.
Read Albert Barnes on Job 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
though You know that I am not guilty, and there is no deliverance from Your hand?
Although you know that I am not wicked, there is no one who can deliver out of your hand.
though You know that I am not guilty, and there is no deliverance from Your hand?
although you know that I am not guilty, and that there is no one who can deliver out of your hand?
Tyndale line
Thou knowest that I am not wicked; and there is none that can deliver out of thine hand.
Although thou knowest that I am not wicked, And there is none that can deliver out of thy hand?
Although thou knowest that I am not wicked; and there is none that can deliver out of thine hand?
Thou knowest that I am not wicked; and there is none that can deliver out of thy hand.
Thou knowest that I can not do wickedly: for none can deliuer me out of thine hand.
Strictly literal
Since thou knowest that I am not wicked, and that there is none that delivereth out of thy hand?
For Thou knowest that I am not wicked, And there is no deliverer from Thy hand.
For You know that I am not wicked, || And there is no deliverer from Your hand.
Still it is within thy knowledge that I am not wicked, and there is none that can deliver me out of thy hand.
although you know I am not guilty and there is no one who can rescue me from your hand?
From the Latin
And shouldst know that I have done no wicked thing, whereas there is no man that can deliver out of thy hand.
Simplified
Even though you know I'm not guilty, no one can save me from you.
Though you see that I am not an evil-doer; and there is no one who is able to take a man out of your 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 largely agree in the wording of Job 10:7, with six out of eight words matched. The differences in word order and specific terms reflect the translators' stylistic choices rather than significant variations in meaning.
עַֽל־ דַּ֭עְתְּךָ כִּי־ לֹ֣א אֶרְשָׁ֑ע וְאֵ֖ין מִיָּדְךָ֣ מַצִּֽיל׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 10:7
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.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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)
Part — ParticleHTn
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
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/Sp2ms
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)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
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