Psalms 71:12 — Word Study
WLCאֱ֭לֹהִים אַל־ תִּרְחַ֣ק מִמֶּ֑נִּי אֱ֝לֹהַ֗י לְעֶזְרָ֥תִי חֽוּשָׁה׃
BSABe notʼal [do not be distant] farrâchaq▸ from memin ◂O Godʼĕlôhîym [Elohim, the one supreme God] Hurrychîysh [make haste, come quickly] ◂O my Godʼĕlôhîym [the God of my salvation] to help meʻezrâh [to aid, bring assistance]
| Greek | English | Parsing |
|---|---|---|
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| אַל־ | may not | Particle |
| תִּרְחַ֣ק | you be far | Verb, Qal, jussive second person masculine singular |
| מִמֶּ֑נִּי | from me | Preposition, suffix |
| אֱ֝לֹהַ֗י | O God my | Noun common masculine plural construct, suffix |
| לְעֶזְרָ֥תִי | to help my | Preposition, noun common feminine singular construct, suffix |
| חֽוּשָׁה׃ | make haste ! | Verb qal imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be not far from me, O God. Hurry, O my God, to help me. |
| KJV | O God, be not far from me: O my God, make haste for my help. |
| ASV | O God, be not far from me; O my God, make haste to help me. |
| YLT | O God, be not far from me, O my God, for my help make haste. |
| WEB | God, don’t be far from me. My God, hurry to help me. |
| BBE | O God, be not far from me; O my God, come quickly to my help. |
Where they part company is אַל — see How Translations Differ.
The verse consists of two main clauses, each expressing a plea to God, emphasizing the psalmist's urgent desire for divine assistance.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
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 — Psalms 71:12
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 Cry for Helpgenerated
Psalm 71:12 expresses a heartfelt plea from the psalmist, who is in a time of trouble and feels the distance from God. The psalmist's request for God to hurry to his aid reflects a deep sense of urgency and dependence on divine intervention. This passage is part of a larger context where the psalmist laments the attacks from enemies and seeks reassurance of God's presence and support.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 22:11–19 | Be not far from me, for trouble is near and there is no one to help. |
| 2 | Psalm 35:22 | O LORD, You have seen it; be not silent. O Lord, be not far from me. |
| 3 | Psalm 38:21–22 | Do not forsake me, O LORD; be not far from me, O my God. |
| 4 | Psalm 69:18 | Draw near to my soul and redeem me; ransom me because of my foes. |
| 5 | Psalm 70:1–2 | Make haste, O God, to deliver me! Hurry, O LORD, to help me! |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The word אֱלֹהִים (elohiym) is a plural noun that often refers to the supreme God in the Old Testament. It emphasizes divine majesty and power, and in this verse, it is used to address God directly, highlighting the psalmist's relationship with the divine.
The parsing as a masculine plural absolute noun indicates that it is used in a singular sense here to refer to the one true God. This reflects the psalmist's recognition of God's sovereignty and authority in his plea for help.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the wording of the verse.
Sentence Structuregenerated
The verse contains two main clauses: אַל־ תִּרְחַ֣ק (do not be far) and חֽוּשָׁה (make haste), both expressing urgent requests to God. The structure emphasizes the psalmist's desperation and need for immediate divine intervention.
The first clause sets the tone of the plea, while the second clause adds urgency, indicating that the psalmist is not only asking for God's presence but is also in dire need of help.
Septuagint Backgroundgenerated
The Septuagint translates אֱלֹהִים as θεός (Theos), which is a direct equivalent, maintaining the reference to God. This choice underscores the continuity of the understanding of God from Hebrew to Greek.
For חֽוּשָׁה, the translation is πρόσξες (prosechō), which conveys a similar urgency in the request for God's swift action.
In plain words — the whole versegenerated
Psalm 71:12 shows the psalmist asking God not to be far away and to hurry to help him. This reflects a deep need for God's presence and support during a difficult time.
Frequently Asked Questionsgenerated
The psalmist expresses a feeling of distance from God during distress and seeks reassurance of God's immediate presence.
The urgency reflects the psalmist's dire situation and the need for swift assistance from God.
This verse encapsulates the theme of seeking God's help and presence amidst trials, a recurring motif throughout the psalm.
The psalmist's plea teaches us the importance of turning to God in times of trouble and expressing our needs honestly.
Reflection Questionsgenerated
- In what situations do I feel distant from God, and how can I seek His presence more actively?
- How do I respond to my own urgent needs for help? Do I turn to God first?
- What does it mean to me to call God my 'help'?
- How can I support others who may feel far from God during their struggles?
The early church on this verse — how the Fathers read it
Early church fathers, such as Augustine of Hippo, reference this verse to illustrate God's nearness and readiness to help those in need.
"O Lord, my God, be not far from me" [Psalms 71:12]. So it is, and the Lord is not far off at all.Early Church Fathers on Psalms 71 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 71:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO God, be not far from me,.... God is everywhere, at hand and afar off, with regard to his being, power, and providence; his glorious presence is in heaven, his gracious presence is with his people;
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO God, be not far from me: O my God, make haste for my help. O God, be not far from me - (Psalms 22:11.) O my God, make haste for my help - (Psalms 40:13.)
Read Robert Jamieson on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:12 O God, be not far from me: O my God, make haste for my help.Ver. 12. O God, be not far from me] The insolence of his enemies sets an edge upon his prayers Oratio sine malis est avis sine alis. Our Saviour in his agony prayed the more earnestly, Luke 22:44.
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12, 13) These verses recall Psalms 22:11; Psalms 35:4; Psalms 35:26; Psalms 38:21-22; Psalms 40:13-14.
Read Charles John Ellicott on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges9–13. Repeated deprecations and prayers.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleO God, be not far from me - See the notes at Psalms 22:11. O my God, make haste for my help - See the notes at Psalms 40:13.
Read Albert Barnes on Psalms 71 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Make haste for my help—David’s familiar cry in his deepest distresses, which identifies the occasion with Psalms 70:1. See Psalms 22:19
Read Daniel Denison Whedon on Psalms 71 →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
Be not far from me, O God. Hurry, O my God, to help me.
God, don’t be far from me. My God, hurry to help me.
Be not far from me, O God. Hurry, O my God, to help me.
O God, do not remain far away from me! My God, hurry and help me!
Tyndale line
O God, be not far from me: O my God, make haste for my help.
O God, be not far from me; O my God, make haste to help me.
O God, be not far from me: O my God, make haste to help me.
O God, be not far from me: O my God, make haste for my help.
Goe not farre from me, O God: my God, haste thee to helpe me.
Strictly literal
O God, be not far from me; my God, hasten to my help.
O God, be not far from me, O my God, for my help make haste.
O God, do not be far from me, || O my God, make haste for my help.
O God, be not far from me: O my God, hasten to my help.
God, do not be far from me; my God, hurry to help me.
From the Latin
For he shall deliver the poor from the mighty: and the needy that had no helper.
Simplified
God, please don't stay away from me. My God, hurry to help me!
O God, be not far from me; O my God, come quickly to my help.
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: "אֱלֹהִים אַל־ תִּרְחַק מִמֶּנִּי אֱלֹהַי לְעֶזְרָתִי חוּשָׁה." The Septuagint has a word-by-word correspondence that matches the Masoretic Text in all seven words, although it presents them in a different order. The Dead Sea Scrolls (4Q83) contain some words that are partially restored and others supplied by an editor, but they align closely with the Masoretic Text, confirming the essential phrases and sentiments expressed. Overall, the witnesses agree on the core message of the verse, emphasizing the plea for God's presence and help.
אֱ֭לֹהִים אַל־ תִּרְחַ֣ק מִמֶּ֑נִּי אֱ֝לֹהַ֗י לְעֶזְרָ֥תִי חֽוּשָׁה׃
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.
אלהים [אל] [תרחק] [ממ׳ני] [אלה׳י] [לעזרת׳י] חיש׳ה
1 word on the leather — 1 partly restored, 5 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 71:12
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
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-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp1bs
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
עֶזְרָה (ezrah) refers to help, succour, or assistance. It is a feminine noun derived from the root meaning aid. The word appears in contexts related to providing support, including in Psalm 60:11 and Psalm 108:12, where it emphasizes the act of helping or the one who helps.
עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה n.f. help, succour, assistance
base
H5833 עֶזְרָה, עֶזְרָת, עֶזְרָ֫תָה help, succour, assistance
5833 `ezrah ez-raw'
or mezrath (Psa. 60:11 (13); 108:12 (13)) {ez-rawth'};
feminine of 5828; aid:--help(-ed, -er).
see HEBREW for 013
see HEBREW for 013
see HEBREW for 05828
עֶזְרָה (ez.rah) — help.
1) help, succour, assistance
1a) help, succour
1b) one who helps
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
חוּשׁ (chush) is a Hebrew verb that primarily means to hurry or make haste. It can also imply eagerness or enjoyment. The entries indicate two main uses: one related to hastening actions and the other to feelings of enjoyment. There is no significant disagreement among the lexicons regarding its meanings.
חוּשׁ vb. haste, make haste
Qal make haste
Hiph.
shew haste, act quickly
transit. I will hasten it
base
[חוּשׁ] vb. feel, enjoy
base
H2363a חוּשׁ haste, make haste .make haste
. . shew haste, act quickly
. transit. I will hasten it
H2363b חוּשׁ feel, enjoy
2363 chuwsh koosh
a primitive root; to hurry; figuratively, to be eager with
excitement or enjoyment:--(make) haste(-n), ready.
חוּשׁ (chush) — to hasten.
1) to haste, make haste, hurry
1a) (Qal) to make haste
1b) (Hiphil)
1b1) to show haste, act quickly, hasten, come quickly
חוּשׁ (chush) — to enjoy.
to feel, enjoy
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Ex 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2Ki 7:15; Ps 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Ex 12:11; De 16:3; Isa 52:12); of nachats, "to be urgent" (1Sa 21:8, "The king's business required haste").
→ In judgment, by Moses and the Israelites Nu 32:1-19; Jos 22:10-34
→ See RASHNESS