Psalms 109:31 — Word Study
WLCכִּֽי־ יַ֭עֲמֹד לִימִ֣ין אֶבְי֑וֹן לְ֝הוֹשִׁ֗יעַ מִשֹּׁפְטֵ֥י נַפְשֽׁוֹ׃
BSAForkîy [because of this reason] He standsʻâmad▸ [to take a strong position, to uphold] at the right handyâmîyn [place of authority and power] of the needy oneʼebyôwn [poor, oppressed, and destitute] to save himyâshaʻ [rescue, deliver, and set free] from the condemnersshâphaṭ [those who judge and sentence] of his soulnephesh [the essence of a person, the inner being]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יַ֭עֲמֹד | he stands | Verb, Qal, imperfect third person masculine singular |
| לִימִ֣ין | to [the] right [hand] of | Preposition, noun common feminine singular construct |
| אֶבְי֑וֹן | [the] needy | Adj |
| לְ֝הוֹשִׁ֗יעַ | to save [him] | Preposition, verb hiphil infinitive construct common |
| מִשֹּׁפְטֵ֥י | from [those who] judge | Preposition, verb qal participle (active) masculine plural common |
| נַפְשֽׁוֹ׃ | self his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For He stands at the right hand of the needy one, to save him from the condemners of his soul. |
| KJV | For he shall stand at the right hand of the poor, to save him from those that condemn his soul. |
| ASV | For he will stand at the right hand of the needy, To save him from them that judge his soul. |
| YLT | For He standeth at the right hand of the needy, To save from those judging his soul. |
| WEB | For he will stand at the right hand of the needy, to save him from those who judge his soul. |
| BBE | For he is ever at the right hand of the poor, to take him out of the hands of those who go after his soul. |
Where they part company is the rendering of אֶבְיֹון — see How Translations Differ.
The main clause presents God's action, with a purpose clause explaining why He stands there, followed by a prepositional phrase detailing from whom He saves.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 109:31
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 — God's Protection of the Needygenerated
Psalm 109:31 speaks of God's unwavering support for those in need, emphasizing His role as a protector against those who would condemn the vulnerable. This verse follows a series of pleas for justice and highlights the contrast between the psalmist's plight and God's faithful presence. The psalmist draws strength from the assurance that God stands ready to save the oppressed from their accusers, reinforcing the theme of divine justice throughout the psalm.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 16:8 | I have set the LORD always before me. Because He is at my right hand, I will not be shaken. |
| 2 | Psalm 73:23 | Yet I am always with You; You hold my right hand. |
| 3 | Psalm 110:5 | The Lord is at Your right hand; He will crush kings in the day of His wrath. |
| 4 | Psalm 121:5 | The LORD is your keeper; the LORD is the shade on your right hand. |
| 5 | Psalm 109:16 | For he never thought to show kindness, but pursued the poor and needy and brokenhearted, even to their death. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אֶבְיֹון, 'ev.Yongenerated
The Hebrew word אֶבְיֹון ('evyon) describes someone who is needy or poor, often oppressed and in dire need of help. It signifies vulnerability and the necessity for divine intervention, particularly in contexts where individuals are marginalized or destitute.
This term appears frequently in the Old Testament, often emphasizing God's concern for the poor and His call for His people to care for them. It reflects the broader biblical theme of justice and compassion for those who are less fortunate.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'For He stands at the right hand of the needy one, to save him from the condemners of his soul.' This wording is consistent across several translations, including the KJV, ASV, and WEB.
Sentence Structuregenerated
The finite verb יַ֭עֲמֹד (Ya'amod), 'he stands,' governs the sentence, indicating God's active role. The structure includes a prepositional phrase indicating location, 'at the right hand of the needy one,' and an infinitive phrase describing the purpose of this action, 'to save him from the condemners of his soul.'
This arrangement highlights the importance of God's stance and the immediacy of His help, with the main action centered on His protective role.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יַ֭עֲמֹד is rendered as παρέστη (parēstē), meaning 'He stands.' This choice emphasizes God's active presence and support.
The Greek translation of אֶבְיֹון as πένητος (penētos) also aligns with the concept of poverty and need, reinforcing the understanding of the vulnerable individual in need of salvation.
In plain words — the whole versegenerated
Psalm 109:31 tells us that God stands ready to help those who are needy and to save them from those who would condemn them. This verse assures us of God's protective presence for the vulnerable, highlighting His role as a savior.
Frequently Asked Questionsgenerated
It signifies God's authority and support for those in distress, assuring that He is present to help and deliver them.
The 'condemners' refer to those who judge or accuse the needy, potentially causing them harm or distress.
This verse illustrates God's compassion and justice, showing His commitment to protect and save the vulnerable from oppression.
The term 'needy' highlights the importance of caring for the poor and oppressed, a recurring theme in Scripture that reflects God's heart for those in need.
Reflection Questionsgenerated
- In what ways have I seen God's support in my own life during difficult times?
- How can I better advocate for those who are in need or oppressed around me?
- What does it mean for me to trust in God's protection when facing judgment or condemnation?
- How can I embody God's compassion towards the needy in my community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he shall stand at the right hand of the poor,.... Of the Messiah, as in Psalms 109:22 at whose right hand the Lord was, to guide and direct, help and assist, protect and defend, Psalms 16:8, or
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor he shall stand at the right hand of the poor, to save him from those that condemn his soul. For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the right hand of the poor, to defend him from his adversary, who stood in that place to accuse him, and to procure his condemnation and destruction. See Poole "". That condemn his soul; that pass a sentence of death upon him.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:31 For he shall stand at the right hand of the poor, to save [him] from those that condemn his soul.Ver. 31. For he shall stand at the right hand] As a faithful and powerful (παραστατης or υπεραπιστης) champion, and not as Satan standeth at the persecutor’ s right hand, Psalms 109:6. From those that condemn him] Heb. from the judges of his soul, sc. Saul and his courtiers, who judged him worthy of death,
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) For he . . .—Jehovah is the poor man’s advocate, just as an adversary was the wicked man’s accuser.
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. He shall stand at the right hand of the poor] Even if Satan himself be the accuser, God will vindicate the innocence of his servant. Pilate and the Jews condemned our Lord to death as a malefactor; God showed his immaculate innocence by his resurrection from the dead. The whole of this Psalm is understood by many as referring solely to Christ, the traitor Judas, and the wicked Jews. This is the view taken of it in the analysis. ANALYSIS OF THE HUNDRED AND NINTH PSALM The later expositors expound this Psalm of Doeg, Ahithophel, and other persecutors of David; and so it may be understood in the type; but the ancient fathers apply it to Judas, and the Jews who put Christ to death…
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges31. A contrast to Psalms 109:6-7. Jehovah stands at the right hand of the needy (Psalms 109:16; Psalms 109:22) as his advocate and champion, while the accuser is to stand at the right hand of the wicked man. The wicked man is to be found guilty, as he deserves, while his victim will be saved from the persecutors who are minded to judge his soul, i.e. condemn him to death.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he shall stand at the right hand of the poor - He will thus show that he befriends the poor and the helpless.
Read Albert Barnes on Psalms 109 →The verse in English, compared — 16 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
For He stands at the right hand of the needy one, to save him from the condemners of his soul.
For he will stand at the right hand of the needy, to save him from those who judge his soul.
For He stands at the right hand of the needy one, to save him from the condemners of his soul.
because he stands at the right hand of the needy, to deliver him from those who threaten his life.
Tyndale line
For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
For he will stand at the right hand of the needy, To save him from them that judge his soul.
For he shall stand at the right hand of the needy, to save him from them that judge his soul.
For he will stand at the right hand of the poor, to save him from those that condemn his soul.
For he will stand at the right hand of the poore, to saue him from them that woulde condemne his soule.
Strictly literal
For he standeth at the right hand of the needy, to save him from those that judge his soul.
For He standeth at the right hand of the needy, To save from those judging his soul.
For He stands at the right hand of the needy, || To save from those judging his soul.
For he ever standeth at the right hand of the needy, to save him from those that judge his soul.
For he will stand at the right hand of the one who is needy, to save him from those who judge him.
Simplified
For he takes a stand to defend the needy, to save them from those who condemn them.
For he is ever at the right hand of the poor, to take him out of the hands of those who go after his soul.
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 of Psalms 109:31 reads, "For He stands at the right hand of the needy one, to save him from the condemners of his soul." The Septuagint agrees with the Masoretic Text in meaning, as all seven words match in a word-by-word correspondence, although the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (11Q5) contain only a fragment of the verse, featuring the words "כי עמד" (for He stands), which aligns with the Masoretic Text's opening phrase but lacks the rest of the verse.
כִּֽי־ יַ֭עֲמֹד לִימִ֣ין אֶבְי֑וֹן לְ֝הוֹשִׁ֗יעַ מִשֹּׁפְטֵ֥י נַפְשֽׁוֹ׃
7 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.
כי עמד
2 words of the verse are on this fragment. The rest of the verse is not on it.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 109:31
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAamsa
ned'-i ('ebhyon).
See POOR.
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
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms