Job 5:4 — Word Study
WLCיִרְחֲק֣וּ בָנָ֣יו מִיֶּ֑שַׁע וְיִֽדַּכְּא֥וּ בַ֝שַּׁ֗עַר וְאֵ֣ין מַצִּֽיל׃
BSAHis sonsbên [children, descendants, offspring] are farrâchaq▸ [completely, utterly] from safetyyeshaʻ [salvation, deliverance, rescue] crusheddâkâʼ▸ [bruised, destroyed, oppressed] in courtshaʻar [the gate, a place of judgment] withoutʼayin [lacking, having no] a defendernâtsal [rescuer, deliverer, one to save]
| Greek | English | Parsing |
|---|---|---|
| יִרְחֲק֣וּ | they are distant | Verb, Qal, imperfect third person masculine plural |
| בָנָ֣יו | children his | Noun common masculine plural construct, suffix |
| מִיֶּ֑שַׁע | from safety | Preposition, noun common masculine singular absolute |
| וְיִֽדַּכְּא֥וּ | so they may be crushed | Conjunction, verb hithpael third person masculine plural |
| בַ֝שַּׁ֗עַר | in the gate | Preposition, noun common masculine singular absolute |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| 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 | His sons are far from safety, crushed in court without a defender. |
| KJV | His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. |
| ASV | His children are far from safety, And they are crushed in the gate, Neither is there any to deliver them: |
| YLT | Far are his sons from safety, And they are bruised in the gate, And there is no deliverer. |
| WEB | His children are far from safety. They are crushed in the gate. Neither is there any to deliver them, |
| BBE | Now his children have no safe place, and they are crushed before the judges, for no one takes up their cause. |
The translations agree here in their rendering of the absence of a defender.
The sentence has one main clause with several subordinate phrases providing details about the subject's condition and circumstances.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָצַל
verbרָחַק
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 5:4
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 Reflection on Injusticegenerated
Job 5:4 reflects on the plight of the foolish and their children, who find themselves far from safety and crushed in the courts. This verse emphasizes the harsh realities of life where justice is absent, and the innocent suffer without a defender. Job draws attention to the consequences of foolishness, as seen in the surrounding verses, where he discusses the fate of those who do not heed wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:10–11 | The lion may roar, and the fierce lion may growl, yet the teeth of the young lions are broken. |
| 2 | Job 8:4 | When your children sinned against Him, He gave them over to their rebellion. |
| 3 | Job 18:16–19 | The roots beneath him dry up, and the branches above him wither away. |
| 4 | Job 27:14 | Though his sons are many, they are destined for the sword; and his offspring will never have enough food. |
| 5 | Exodus 20:5 | You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on their children to the third and fourth generations of those who hate Me, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מַצִּֽיל, ma.Tzilgenerated
The word מַצִּֽיל (natsal) is a Hiphil participle meaning 'rescuer' or 'deliverer.' It conveys the action of saving or rescuing from danger, emphasizing the need for protection in dire situations.
In this verse, it highlights the absence of a defender for Job's children, underscoring their vulnerability. The parsing as a masculine singular indicates a specific individual who could provide salvation or rescue, which they lack in their time of need.
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 יִרְחֲק֣וּ (yir.cha.Ku, 'they are distant') governs the subject and the subsequent clauses. The structure emphasizes the state of the children being far from safety, with the following phrases elaborating on their condition.
The sentence is built with a noun phrase subject, followed by a prepositional phrase indicating their distance from safety, and a clause that describes their plight in court, culminating in the absence of a defender.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word בָנָ֣יו is translated as υἱοὶ (huioi), which means 'sons.' This choice aligns closely with the Hebrew meaning and emphasizes the familial connection.
The Greek translation captures the essence of the Hebrew text, maintaining the focus on the children and their plight, though the overall structure differs from the Hebrew.
In plain words — the whole versegenerated
Job 5:4 tells us that the children of a foolish person are far from safety and are crushed in court, lacking anyone to defend them. This highlights the dangers of injustice and the consequences of foolishness.
Frequently Asked Questionsgenerated
It indicates that they are in a vulnerable position, lacking protection or security, particularly in a judicial context.
This suggests that they are facing injustice or oppression in a legal setting, unable to defend themselves.
The absence of a defender emphasizes their helplessness and the seriousness of their plight, as they cannot rely on anyone for protection or support.
It highlights the theme of injustice and the suffering of the innocent, which is a recurring motif throughout the book of Job.
Reflection Questionsgenerated
- In what ways do I see injustice in my surroundings, and how can I respond?
- How can I ensure I stand up for those who are vulnerable and lacking a defender?
- What lessons can I learn from Job's reflections on foolishness and its consequences?
- How do I understand the concept of divine justice in light of suffering?
The early church on this verse — how the Fathers read it
The early commentary on Job includes reflections on the verse's implications regarding justice and the fate of the foolish. Quotations from Gregory the Dialogist are presented here, highlighting moral interpretations drawn from the text.
MYSTICAL INTERPRETATION. His children are far from safety, and they are crushed in the gate, neither shall there be any to deliver them.Early Church Fathers on Job 5 →
MORAL INTERPRETATION. And they shall be crushed in the gate; neither shall there be any to deliver them. For as the entrance of a city is called the 'gate,' so is the day of Judgment the gate of the Kingdom,Early Church Fathers on Job 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 5:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHis children are far from safety,.... From outward safety, from evils and dangers, to which they are liable and exposed, not only from men, who hate them for their father's sake, who have been
Read John Gill on Job 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis children are far from safety, and they are crushed in the gate, neither is there any to deliver them. His children ... crushed in the gate - a judicial formula.
Read Robert Jamieson on Job 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis children; whose greatness and happiness he designed in all his enterprises, supposing that his family was and would be established for ever. Are far from safety, i.e. are exposed to great dangers and calamities in this life, and can neither preserve themselves, nor the great inheritance which their fathers got and left for them. Thus to be far from peace, , is to be involved in desperate troubles. In the gate, i.e. in the place of judicature; to which they are brought for their offences, and where they will find severe judges, and few or no friends; partly because, being wickedly educated, and trusting to their own greatness, they were insolent and injurious to all their neighbours; and…
Read Matthew Poole on Job 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 5:4 His children are far from safety, and they are crushed in the gate, neither [is there] any to deliver [them].Ver. 4. His children are far from safety] This is one principal root of wicked men, viz. their children, which have their very name in Hebrew from building, because by them the house is built up, and way made to greatest honours by friendships and affinities of other great families. These are far from safety, that is, they are in a great deal of danger (Lavater); or, by their intemperance, they run into many diseases and disasters; by their evil practices they come under the lash of the law, and without repentance under the danger of damnation too; salvation is far from them…
Read John Trapp on Job 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) They are crushed.—Rather, perhaps, they crush one another. Their internal rivalries and dissensions bring them to ruin. They exemplify the house divided against itself.
Read Charles John Ellicott on Job 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. His children are far from safety] His posterity shall not continue in prosperity. Ill gotten, ill spent; whatever is got by wrong must have God's curse on it. They are crushed in the gate] The Targum says, They shall be bruised in the gate of hell, in the day of the great judgment. There is reference here to a custom which I have often had occasion to notice: viz., that in the Eastern countries the court-house, or tribunal of justice, was at the GATE of the city; here the magistrates attended, and hither the plaintiff and defendant came for justice.
Read AdamClarke on Job 5 →CambridgeThe Cambridge Bible for Schools and CollegesCh. Job 5:1-7. Having laid this broad ground, Eliphaz proceeds to apply the principle to Job.
Read Cambridge on Job 5 →Albert Barnes1798–1870Barnes' Notes on the BibleHis children are far from safety - That is, this is soon manifest by their being cut off or subjected to calamity.
Read Albert Barnes on Job 5 →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
His sons are far from safety, crushed in court without a defender.
His children are far from safety. They are crushed in the gate. Neither is there any to deliver them,
His sons are far from safety, crushed in court without a defender.
His children are far from safety, and they are crushed at the place where judgment is rendered, nor is there anyone to deliver them.
Tyndale line
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
His children are far from safety, And they are crushed in the gate, Neither is there any to deliver them:
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
His children are far from safety, and they are crushed in the gate, neither is there any to deliver them .
His children shalbe farre from saluation, and they shall be destroyed in the gate, and none shall deliuer them.
Strictly literal
His children are far from safety, and they are crushed in the gate, and there is no deliverer:
Far are his sons from safety, And they are bruised in the gate, And there is no deliverer.
His sons are far from safety, || And they are bruised in the gate, || And there is no deliverer.
His children are far from help, and men crush them in the gate, with no one to deliver them.
His children are far from safety; they are crushed in the city gate. There is no one to rescue them.
From the Latin
His children shall be far from safety, and shall be destroyed in the gate, and there shall be none to deliver them.
Simplified
His sons are never safe; they are crushed in court with no one to defend them.
Now his children have no safe place, and they are crushed before the judges, for no one takes up their cause.
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 reads יִרְחֲק֣וּ בָנָ֣יו מִיֶּ֑שַׁע וְיִֽדַּכְּא֥וּ בַ֝שַּׁ֗עַר וְאֵ֣ין מַצִּֽיל׃, while the Septuagint matches 5 of the 7 words, indicating a strong correspondence between the two texts, though the word order differs.
יִרְחֲק֣וּ בָנָ֣יו מִיֶּ֑שַׁע וְיִֽדַּכְּא֥וּ בַ֝שַּׁ֗עַר וְאֵ֣ין מַצִּֽיל׃
5 of the 7 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 5:4
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 רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
יֵ֫שַׁע (yesha`) refers to concepts of deliverance, rescue, and salvation, encompassing both physical and spiritual aspects. It also includes ideas of safety, welfare, and prosperity. The entries consistently emphasize its use in contexts of divine rescue and victory.
יֵ֫שַׁע n.m. deliverance, rescue, salvation, also safety, welfare
safety, welfare, prosperity
salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
victory
base
H3468 יֵ֫שַׁע deliverance, rescue, salvation, also safety, welfare . safety, welfare, prosperity
. salvation, i.e. primarily physical rescue, by God, oft. with added spiritual idea
. victory
3468 yesha` yeh'-shah
or yeshai {yay'-shah}; from 3467; liberty, deliverance,
prosperity:--safety, salvation, saving.
see HEBREW for 03467
יֵ֫שַׁע (ye.sah) — salvation.
1) deliverance, salvation, rescue, safety, welfare
1a) safety, welfare, prosperity
1b) salvation
1c) victory
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
Conj | V-Hithpael-Imperf-3mp — Conjunction · verb hithpael third person masculine pluralHC/Vtu3mp
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
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
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
→ An appellation of Jesus Ro 11:26