Psalms 31:4 — Word Study
WLCתּוֹצִיאֵ֗נִי מֵרֶ֣שֶׁת ז֭וּ טָ֣מְנוּ לִ֑י כִּֽי־ אַ֝תָּה מָֽעוּזִּֽי׃
BSAforkîy Youʼattâh
| Greek | English | Parsing |
|---|---|---|
| תּוֹצִיאֵ֗נִי | you will bring out me | Verb hiphil imperfect second person masculine singular, suffix |
| מֵרֶ֣שֶׁת | from [the] net | Preposition, noun common feminine singular absolute |
| ז֭וּ | which | Particle |
| טָ֣מְנוּ | people have hidden | Verb, Qal, perfect third person common plural |
| לִ֑י | for me | Preposition, suffix |
| כִּֽי־ | for | Particle |
| אַ֝תָּה | you | Pronoun |
| מָֽעוּזִּֽי׃ | [are] place of refuge my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You free me from the net laid out for me, for You are my refuge. |
| KJV | Pull me out of the net that they have laid privily for me: for thou art my strength. |
| ASV | Pluck me out of the net that they have laid privily for me; For thou art my stronghold. |
| YLT | Bring me out from the net that they hid for me, For Thou [art] my strength. |
| WEB | Pluck me out of the net that they have laid secretly for me, for you are my stronghold. |
| BBE | Take me out of the net which they have put ready for me secretly; for you are my strength. |
Where they part company is תּוֹצִיאֵ֗נִי — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase and a subordinate clause, indicating the source of danger and the reason for the plea.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectשֵׁם
verbהוּא
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 31:4
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 — A Prayer for Deliverancegenerated
Psalm 31:4 is part of a larger prayer where the psalmist seeks God's help against adversaries. He acknowledges the dangers he faces and expresses his reliance on God as a place of safety. This verse highlights the theme of divine protection found throughout the Psalms, where trust in God is central to overcoming trials.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:15 | My eyes are always on the LORD, for He will free my feet from the mesh. |
| 2 | Psalm 35:7 | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| 3 | Psalm 57:6 | They spread a net for my feet; my soul was despondent. They dug a pit before me, but they themselves have fallen into it! Selah |
| 4 | Psalm 124:7 | We have escaped like a bird from the snare of the fowler; the net is torn, and we have slipped away. |
| 5 | Psalm 140:5 | The proud hide a snare for me; the cords of their net are spread along the path, and lures are set out for me. Selah |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תּוֹצִיאֵ֗נִי, to.tzi.'E.nigenerated
The word תּוֹצִיאֵ֗נִי (to.tzi.'E.ni) is a hiphil imperfect verb meaning 'you will bring out me.' It is built from the root יָצָא (yatsa'), which means to go or come out. This verb emphasizes the action of being brought out from a place of danger or confinement.
In this verse, the psalmist is asking God to rescue him from a net, a metaphor for a trap or danger set by others. The use of the hiphil form indicates that the psalmist is calling on God to actively intervene and deliver him.
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 finite verb תּוֹצִיאֵ֗נִי governs the main clause, indicating the action of being brought out. The structure includes a prepositional phrase מֵרֶ֣שֶׁת (from the net) describing the source of danger, and a subordinate clause that identifies the reason for this plea.
The sentence emphasizes the psalmist's dependence on God for rescue, with the verb placed prominently at the beginning to highlight the request for divine action.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹצִיאֵ֗נִי as ὁδηγήσεις, meaning 'you will lead' or 'you will guide.' This choice suggests a broader interpretation of deliverance, encompassing not just physical rescue but also guidance through difficult circumstances.
The use of καταφυγή for מָֽעוּזִּֽי indicates a stronghold or refuge, aligning with the psalmist's expression of trust in God as a safe place.
In plain words — the whole versegenerated
Psalm 31:4 expresses a plea for help, where the psalmist asks God to rescue him from a trap set by others. He acknowledges God as his refuge, a place of safety and protection amidst danger.
Frequently Asked Questionsgenerated
The net symbolizes a trap or danger that has been set by others, indicating a situation where the psalmist feels threatened or ensnared.
The psalmist describes God as his refuge, emphasizing trust in God's protection and safety from harm.
The word 'free' highlights the psalmist's desire for deliverance and rescue from danger, showing reliance on God's power to save.
This verse connects with other psalms that express trust in God as a protector, such as Psalm 25:15 and Psalm 57:6, where the themes of safety and deliverance are prevalent.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God for deliverance from hidden dangers?
- How can I recognize God's protection in my daily life?
- What does it mean for God to be my refuge in times of trouble?
- How can I help others who may feel trapped or in need of rescue?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss God's protection and deliverance. Their insights are included here to illustrate its theological implications.
"You shall bring Me out of this trap, which they have hidden for Me" [Psalms 31:4]. You shall bring Me out of these snares, which they have hidden for Me. "For You are My Protector."Early Church Fathers on Psalms 31 →
By this he indicated the plot of Ahithophel, which he put into operation against him, as we have spoken about previously. … After frequently encountering many disasters I was freed from them by your aid—thus I entrust my soul to your…Early Church Fathers on Psalms 31 →
The snare was certainly hidden by the enemies, but there was not one which could be hidden from Christ, nor did he fall into death by being deceived, but consciously he accepted it in order to liberate us.Early Church Fathers on Psalms 31 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 31:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePull me out of the net that they have laid privily for me,.... The Ziphites, and Saul, and his men; the former intending treacherously to betray him, and the latter encompassing him about in order to
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
Read Robert Jamieson on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:4 Pull me out of the net that they have laid privily for me: for thou [art] my strength.Ver. 4. Pull me out of the net] That noted net, as the Hebrew hath it; Nam Zu denotat rem notam omnibus, saith Kimchi. David was not caught in it; but the enemies presumed he would be, so selling the hide before the beast was taken; as did likewise the proud Spaniards, when, coming against England in 1588, they triumphed before the victory, and sang, Tu quae Romanas suevisti temnere leges, Hispano disces subdere cells iugo. But blessed be God, the net brake, and we escaped, Psalms 124:7. For thou art my strength] As a tree is strongest at the root, and a branch or bough next the trunk or stock…
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The net.—This image is a common one in the Psalms. (Comp. Psalms 10:9, &c) Laid privily.—Literally, hidden. Translate still by the future, thou wilt pull me out.
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Pull me out of the net] They have hemmed me in on every side, and I cannot escape but by miracle.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges4. Thou wilt bring me out of the net … for thou art my strong hold. He compares his insidious enemies to hunters or fowlers, as in Psalms 9:15; Psalms 25:15.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BiblePull me out of the net - See the notes at Psalms 9:15. That they have laid privily for me - That my enemies have laid for me.
Read Albert Barnes on Psalms 31 →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
You free me from the net laid out for me, for You are my refuge.
Pluck me out of the net that they have laid secretly for me, for you are my stronghold.
You free me from the net laid out for me, for You are my refuge.
You will free me from the net they hid for me, for you are my place of refuge.
Tyndale line
Pull me out of the net that they have laid privily for me: for thou art my strength.
Pluck me out of the net that they have laid privily for me; For thou art my stronghold.
Pluck me out of the net that they have laid privily for me; for thou art my strong hold.
Pull me out of the net that they have laid privily for me: for thou art my strength.
Drawe mee out of the nette, that they haue layde priuilie for mee: for thou art my strength.
Strictly literal
Draw me out of the net that they have hidden for me; for thou art my strength.
Bring me out from the net that they hid for me, For Thou [art] my strength.
Bring me out from the net that they hid for me, || For You [are] my strength.
(31:5) Draw me out of the net which they have laid secretly for me; for thou art my protection.
Pluck me out of the net that they have hidden for me, for you are my refuge.
From the Latin
For day and night thy hand was heavy upon me: I am turned in my anguish, whilst the thorn is fastened.
Simplified
Help me escape from the hidden net that they set to trap me, for you are the one who protects me.
Take me out of the net which they have put ready for me secretly; for you are my strength.
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 31:4 states, 'You free me from the net laid out for me, for You are my refuge.' The Septuagint closely aligns with the Masoretic Text, matching 7 of the 8 words, though its word order and articles differ due to its own grammatical structure. The Dead Sea Scrolls contain a fragment that partially restores the verse but includes additional supplied words by an editor, indicating some variation in wording and structure compared to the Masoretic Text.
תּוֹצִיאֵ֗נִי מֵרֶ֣שֶׁת ז֭וּ טָ֣מְנוּ לִ֑י כִּֽי־ אַ֝תָּה מָֽעוּזִּֽי׃
7 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.
כי סלע׳י [ומצודת׳י] אתה ולמען [שמ׳ך] [תנח׳ני] [ותנהל׳ני]
3 words on the leather — 1 partly restored, 4 supplied entire by an editor.
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 31:4
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVhi2ms/Sp1bs — Verb hiphil imperfect second person masculine singular · suffixHVhi2ms/Sp1bs
רֶ֫שֶׁת (resheth) means 'net' and is derived from a root meaning to catch animals. It encompasses various types of nets, including those for judgment and traps for people. The term is specifically noted for its use as a brazen network for the altar in the tabernacle.
רֶ֫שֶׁת n.f. net
net
brazen network for altar of tabern.
base
H7568 רֶ֫שֶׁת net . net
. brazen network for altar of tabern.
7568 resheth reh'-sheth
from 3423; a net (as catching animals):--net(- work).
see HEBREW for 03423
רֶ֫שֶׁת (re.shet) — net.
1) net
1a) net
1a1) for catching
1a2) of judgment (fig)
1a3) of leaders leading people to sin
1a4) as a trap for man
1b) network (brazen-for altar of tabernacle)
HR/Ncfsa — Preposition · noun common feminine singular absoluteHR/Ncfsa
See FISHING; FOWLER.
Net
In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The…
[See FISHING]
זוּ (zuw) is a demonstrative pronoun meaning 'this' or 'that,' and can also function as a relative pronoun meaning 'which' or 'whom.' It is indeclinable and primarily found in poetic contexts, as noted in the Brown-Driver-Briggs entry.
זוּ pron. (poet.), indeclinable.
a demonstr. this
a relative which
base
H2098 זוּ pron. (poet.), indeclinable. . a demonstr. this
. a relative which
2098 zuw zoo
for 2088; this or that:--that, this, X wherein, which, whom.
see HEBREW for 02088
זוּ (zu) — this.
demons pron
1) this, such rel pron
2) (of) which, (of) whom
HTr — ParticleHTr
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
מָעוֹז (ma`owz) refers to a place or means of safety and protection, often implying a stronghold or refuge. It can denote both a physical fortified place and a figurative sense of security, such as divine protection. The term is built from the root associated with strength and fortification.
מָעוֹז n.m. place or means of safety, protection
base
H4581 מָעוֹז place or means of safety, protection
4581 ma`owz maw-oze'
(also mauwz {maw-ooz'}); or mahoz {maw-oze'} (also ma,uz
{maw-ooz'}; from 5810; a fortified place; figuratively, a
defence:--force, fort(-ress), rock, strength(-en), (X most)
strong (hold).
see HEBREW for 05810
מָעוֹז (ma.oz) — security.
1) place or means of safety, protection, refuge, stronghold
1a) place of safety, fastness, harbour, stronghold
1b) refuge (of God) (fig.)
1c) human protection (fig.)
HNcmsc/Sp1bs — Noun common masculine singular construct · suffixHNcmsc/Sp1bs