Psalms 27:10 — Word Study
WLCכִּי־ אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃
BSAThoughkîy [when, at the time] my fatherʼâb [male parent, ancestor] and motherʼêm [female parent, nurturer] forsake meʻâzab■ [abandon, turn away from] ◂the LORDYᵉhôvâh [Yehovah, the covenant God] will receive meʼâçaph▸ [take care of, gather to Himself]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| אָבִ֣י | father my | Noun common masculine singular construct, suffix |
| וְאִמִּ֣י | and mother my | Conjunction, noun common feminine singular construct, suffix |
| עֲזָב֑וּנִי | they have forsaken me | Verb qal perfect third person common plural, suffix |
| וַֽיהוָ֣ה | and Yahweh | Conjunction, noun proper |
| יַֽאַסְפֵֽנִי׃ | he will receive me | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though my father and mother forsake me, the LORD will receive me. |
| KJV | When my father and my mother forsake me, then the LORD will take me up. |
| ASV | When my father and my mother forsake me, Then Jehovah will take me up. |
| YLT | When my father and my mother Have forsaken me, then doth Jehovah gather me. |
| WEB | When my father and my mother forsake me, then Yahweh will take me up. |
| BBE | When my father and my mother are turned away from me, then the Lord will be my support. |
The translations agree on the meaning of the key terms in this verse.
The sentence is structured around a main clause expressing abandonment, followed by a promise of divine acceptance, highlighting the contrast between human failure and divine faithfulness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
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 27:10
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 — A Prayer for Helpgenerated
Psalm 27:10 reflects the psalmist's feelings of abandonment by family, yet it emphasizes the assurance of God's acceptance. The surrounding verses depict a plea for guidance and protection, highlighting the contrast between human forsakenness and divine faithfulness. This theme resonates throughout the Psalms, where the faithful often cry out for help amidst distress, trusting in God's unwavering presence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 69:8 | I have become a stranger to my brothers and a foreigner to my mother’s sons, |
| 2 | 2 Samuel 16:11 | Then David said to Abishai and to all his servants, “Behold, my own son, my own flesh and blood, seeks my life. How much more, then, this Benjamite! Leave him alone and let him curse me, for the LORD has told him so. |
| 3 | Isaiah 49:15 | “Can a woman forget her nursing child, or lack compassion for the son of her womb? Even if she could forget, I will not forget you! |
| 4 | Matthew 10:21–22 | Brother will betray brother to death, and a father his child; children will rise against their parents and have them put to death. |
| 5 | John 9:35 | When Jesus heard that they had thrown him out, He found the man and said, “Do you believe in the Son of Man ?” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֲזָב֑וּנִי, 'a.za.Vu.nigenerated
The verb עָזַב (azab) means to forsake or abandon, indicating a sense of being left behind or neglected. In this verse, it is used in the perfect tense, showing a completed action by the subjects, which are the psalmist's parents.
This word conveys emotional depth, as it signifies not just physical absence but also emotional detachment. The psalmist's use of this term underscores the pain of feeling forsaken, yet it is contrasted with the assurance of the LORD's acceptance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying the idea that the psalmist's parents may abandon him, but the LORD will receive him.
Sentence Structuregenerated
The main verb is עֲזָב֑וּ, they have forsaken, with two noun phrases preceding it: אָבִ֣י my father and וְאִמִּ֣י and my mother. The structure highlights the subjects of abandonment before introducing the contrasting subject, וַֽיהוָ֣ה the LORD, who will receive the psalmist.
This arrangement emphasizes the emotional weight of parental abandonment before affirming God's faithfulness.
Septuagint Backgroundgenerated
The Septuagint translates עֲזָב֑וּנִי with με (me), meaning 'me', which underscores the personal nature of the forsakenness. This choice reflects the intimate relationship between the psalmist and God, emphasizing the personal aspect of divine acceptance.
The LXX maintains the structure of the Hebrew text, aligning closely with the original meaning while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 27:10 expresses the psalmist's feeling of being abandoned by his parents, yet he finds comfort in knowing that the LORD will accept him. This verse highlights the contrast between human relationships and the steadfast love of God, emphasizing that even in times of abandonment, God remains a source of support.
Frequently Asked Questionsgenerated
This phrase reflects the deep emotional pain of feeling abandoned by one's closest family members, illustrating a profound sense of isolation.
The assurance that the LORD will receive the psalmist signifies God's unwavering love and acceptance, providing hope and solace in times of distress.
Yes, similar sentiments are expressed in other psalms and throughout Scripture, highlighting the human experience of abandonment and the need for divine support.
This verse reveals that God is a faithful protector and provider, contrasting human abandonment with His enduring presence and acceptance.
Reflection Questionsgenerated
- How do I respond when I feel abandoned by those close to me?
- In what ways can I remind myself of God's acceptance during difficult times?
- What does it mean to trust in God's faithfulness when human relationships fail?
- How can I support others who may feel forsaken or alone?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 27:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen my father and my mother forsake me,.... Which is not to be understood strictly and literally of his parents, that were in that near relation to him according to the flesh, nor of anything that
Read John Gill on Psalms 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen my father and my mother forsake me, then the LORD will take me up. When ... forsake me - "when," or 'since' [ kiy (H3588)].
Read Robert Jamieson on Psalms 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleForsake me; or, leave me; as being unable to help me, and rather a burden than a help to me; for which reason David desired them to leave him, and disposed of them in another place, 1 Samuel 22$. Or his father and mother were now dead. Or by his father and mother he may signify his near relations and friends, which forsook him in the time of trouble, as men usually do. Or the words may be rendered, though my father and mother should forsake me. Then; or, yet, as the Hebrew vau frequently signifies. Will take me up; or, will receive me, to wit, to himself, as this verb is used, .
Read Matthew Poole on Psalms 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 27:10 When my father and my mother forsake me, then the LORD will take me up.Ver. 10. When my father and my mother forsake me] Or, For my father and my mother do forsake me (that is, they are not able to help me), but thou, &c., 1 Samuel 22:1; 1 Samuel 22:3. There is an ocean of love in a parent’ s heart toward their even untoward children, as was in David toward Absalom, after all his unnatural miscarriages; insomuch as Joab upbraideth him with it, 2 Samuel 19:6. But all the mercies of all the fathers and mothers in the world put together make not the tithe of God’ s mercy toward his children, Isaiah 41:15. Then the Lord will take me up] Heb. will gather me, that is, take me into…
Read John Trapp on Psalms 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. When my father and my mother forsake me] Or, more literally, "For my father and my mother have forsaken me; but the Lord hath gathered me up." My parents were my protectors for a time; but the Lord has been my Protector always. There is no time in which I do not fall under his merciful regards.
Read AdamClarke on Psalms 27 →CambridgeThe Cambridge Bible for Schools and Colleges10. When my father &c.] Or, as R.V., For my father and my mother have forsaken me, but &c. A proverbial expression. (Comp. ‘bereavement to my soul,’ Psalms 35:12). Though he is friendless and forsaken as a deserted child, Jehovah will adopt him and care for him. His love is stronger than that of the closest human relations. Cp. Isaiah 49:15; Psalms 103:13.
Read Cambridge on Psalms 27 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen my father and my mother forsake me - If they should do it. The psalmist supposes it possible that this might occur.
Read Albert Barnes on Psalms 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. When my father… mother forsake me—The extremest case of abandonment is supposed, in order the more forcibly to illustrate the faithfulness of God. To such a one no human friends could be expected to remain.
Read Daniel Denison Whedon on Psalms 27 →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
Though my father and mother forsake me, the LORD will receive me.
When my father and my mother forsake me, then Yahweh will take me up.
Though my father and mother forsake me, the LORD will receive me.
Even if my father and mother abandoned me, the Lord would take me in.
Tyndale line
When my father and my mother forsake me, then the LORD will take me up.
When my father and my mother forsake me, Then Jehovah will take me up.
For my father and my mother have forsaken me, but the LORD will take me up.
When my father and my mother forsake me, then the LORD will take me up.
Though my father and my mother shoulde forsake me, yet the Lord will gather me vp.
Strictly literal
For had my father and my mother forsaken me, then had Jehovah taken me up.
When my father and my mother Have forsaken me, then doth Jehovah gather me.
When my father and my mother || Have forsaken me, then YHWH gathers me.
For my father and my mother have forsaken me; but the Lord will take me up.
Even if my father and my mother forsake me, Yahweh will take me in.
Simplified
Even if my father and my mother abandon me, the Lord will take care of me.
When my father and my mother are turned away from me, then the Lord will be my support.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of כִּי־ אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃, with no significant variations in meaning. The Septuagint matches the Hebrew word-for-word, indicating a strong consistency between these ancient texts.
כִּי־ אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃
6 of the 6 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 Psalms 27:10
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Conj | N-proper — Conjunction · noun properHC/Npt
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs