Psalms 72:12 — Word Study
WLCכִּֽי־ יַ֭צִּיל אֶבְי֣וֹן מְשַׁוֵּ֑עַ וְ֝עָנִ֗י וְֽאֵין־ עֹזֵ֥ר לֽוֹ׃
BSAForkîy [because of this reason] he will delivernâtsal▸ [rescue, save] the needyʼebyôwn [poor, oppressed] who cry outshâvaʻ [shout for help, plead] and the afflictedʻânîy [weak, humble] who have noʼayin [are without] helperʻâzar [support, aid]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יַ֭צִּיל | he will deliver | Verb, Hiphil, imperfect third person masculine singular |
| אֶבְי֣וֹן | [the] needy | Adj |
| מְשַׁוֵּ֑עַ | [who] cries for help | Verb, Piel, participle (active) masculine singular |
| וְ֝עָנִ֗י | and [the] poor | Conjunction |
| וְֽאֵין־ | and not | Conjunction, noun common masculine singular construct |
| עֹזֵ֥ר | a helper | Verb, Qal, participle (active) masculine singular |
| לֽוֹ׃ | [belongs] to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For he will deliver the needy who cry out and the afflicted who have no helper. |
| KJV | For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. |
| ASV | For he will deliver the needy when he crieth, And the poor, that hath no helper. |
| YLT | For he delivereth the needy who crieth, And the poor when he hath no helper, |
| WEB | For he will deliver the needy when he cries; the poor, who has no helper. |
| BBE | For he will be a saviour to the poor in answer to his cry; and to him who is in need, without a helper. |
Where they part company is אֶבְיֹון — see How Translations Differ.
The sentence has a main clause followed by two subjects, each with a descriptive phrase, emphasizing both groups in need of deliverance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָזַר
verbנָצַל
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 72:12
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 — God's Justice and Compassiongenerated
Psalm 72:12 reveals God's commitment to deliver those who are vulnerable and in distress. This verse emphasizes His role as a protector and savior for the needy and afflicted, highlighting the importance of divine intervention in human suffering. The surrounding verses further illustrate the king’s responsibility to uphold justice and care for the marginalized, reflecting God's own character in governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 72:4 | May he vindicate the afflicted among the people; may he save the children of the needy and crush the oppressor. |
| 2 | Psalm 10:17 | You have heard, O LORD, the desire of the humble; You will strengthen their hearts. You will incline Your ear, |
| 3 | Psalm 82:3–4 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| 4 | Psalm 102:17–20 | He will turn toward the prayer of the destitute; He will not despise their prayer. |
| 5 | Job 29:12 | because I rescued the poor who cried out and the fatherless who had no helper. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֶבְיֹון, 'ev.Yongenerated
The Hebrew word אֶבְיֹון ('ev.Yon) refers specifically to the needy or poor, derived from a root that indicates want or lack. It describes individuals who are destitute and often oppressed, emphasizing their vulnerability and dependence on God for assistance.
In this verse, אֶבְיֹון is placed in a context of divine rescue, illustrating God's active role in delivering those who cry out for help. The use of this term underscores the moral obligation to care for the less fortunate, aligning with the broader themes of justice and mercy found throughout the Psalms.
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. The BSB has the needy, which is echoed in the KJV and ASV, both of which use the needy as well.
Where others part company with the BSB is over אֶבְיֹון — poor is chosen by the ASV, KJV, and others, while oppressed is selected by the NETB. This reflects a nuance in the understanding of the term, with some translations emphasizing economic status and others highlighting social injustice.
Sentence Structuregenerated
The main verb יַ֭צִּיל (Ya.tzil), meaning 'he will deliver,' governs the verse, indicating the action God will take. The structure of the sentence highlights the subjects who are to be delivered — the needy and the afflicted — and their desperate condition.
The sentence is constructed with a clear subject-verb-object format, leading with the verb to emphasize God's action. The additional phrases provide context about those in need, making the plea for help central to the message.
Septuagint Backgroundgenerated
In the Septuagint, אֶבְיֹון is rendered as πτωξὸν (ptōxon), which conveys a sense of poverty and neediness. This choice aligns closely with the Hebrew meaning but may carry a slightly broader connotation of social status within the Greek context.
The Greek term emphasizes the condition of being destitute, which complements the Hebrew's focus on the needy as those who require divine intervention. This translation choice reflects the translators' understanding of the socio-economic realities faced by the vulnerable.
In plain words — the whole versegenerated
Psalm 72:12 tells us that God will rescue those who are in need and call out for help, as well as the afflicted who have no one to help them. This verse emphasizes God's compassion and willingness to deliver the vulnerable from their troubles.
Frequently Asked Questionsgenerated
To be 'needy' refers to those who are poor or oppressed, often lacking basic resources and support, and in desperate need of assistance.
God delivers the needy by responding to their cries for help, providing them with support, protection, and salvation from their difficult circumstances.
The act of crying out signifies a recognition of their need and a call for help, which highlights their dependence on God and the importance of seeking divine intervention.
This verse teaches that God is compassionate and just, actively seeking to deliver those who are vulnerable and in distress, demonstrating His care for the marginalized.
Reflection Questionsgenerated
- In what ways have I seen God provide for those in need around me?
- How can I be a voice for the needy and advocate for justice in my community?
- What steps can I take to support those who are afflicted and without help?
- How does understanding God's compassion influence my view of social justice?
The early church on this verse — how the Fathers read it
Early church fathers such as Origen and Augustine reference this verse to illustrate God's compassion and the importance of His deliverance for the needy.
We are taught, therefore, to be of good cheer when we are afflicted in the world. We learn that the reason for being of good cheer is this: the world has been conquered and, of course, subjected to him who conquered it.Early Church Fathers on Psalms 72 →
But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: "because He has delivered," he says, "the needy man from the mighty, and the poor man,Early Church Fathers on Psalms 72 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 72:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor he shall deliver the needy when he crieth,.... Such as are not only in want, but are sensible of it, see their need of Christ and his righteousness, and salvation by him, and cry to him for the
Read John Gill on Psalms 72 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, all kings shall fall down before him: all nations shall serve him. -All kings shall serve, Him because He is the Saviour of the needy.
Read Robert Jamieson on Psalms 72 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fame of his just and merciful government shall induce multitudes either to put themselves under him, or to show great respect and reverence to him.
Read Matthew Poole on Psalms 72 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 72:12 For he shall deliver the needy when he crieth; the poor also, and [him] that hath no helper.Ver. 12. For he shall deliver the needy] See on Psalms 72:4. If the people complained of Solomon’ s government, and cried out to his son Rehoboam, Alleva iugum, Ease our yoke laid upon us by thy father, it was out of a sinful discontent; αειγαρτοπαρον Bαρυ, saith Thucydides, people seldom know when they are well, but are ever quarrelling at and complaining of the present govermnent; yea, even of Christ’ s easy yoke and light burden, as if importable.
Read John Trapp on Psalms 72 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) For he shall deliver.—Here the verb must be present, “for he delivereth” giving the reason of the wide sway asked for this monarch. The prayer is based on the justice and beneficence of his reign (“to him that hath shall be given”), in which the weak and poor find their lives safe from violence, and their property protected against fraud. The verse is almost word for word the same as Job 29:12. Poor.—Rather, afflicted.
Read Charles John Ellicott on Psalms 72 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. He shall deliver the needy when he crieth] The poor and the rich shall, in the administration of justice, be equally respected; and the strong shall not be permitted to oppress the weak.
Read AdamClarke on Psalms 72 →CambridgeThe Cambridge Bible for Schools and Colleges12. For he shall deliver] His claim to this universal homage rests not on the strength of his armies but on the justice and mercifulness of his rule. Cp. Isaiah 16:4-5. The true victory of the kingdom of God is a moral victory, Psalms 72:9, it is true, refers to the forced submission of his enemies; but the same inconsistency is found in Zechariah 9:9 ff.: it was only by slow degrees that the triumph of the kingdom of God came to be completely dissociated from the idea of material conquest, and was realised to be entirely a moral triumph. the poor also &c.] And the afflicted, when he hath no helper. The verse closely resembles Job 29:12.
Read Cambridge on Psalms 72 →Albert Barnes1798–1870Barnes' Notes on the BibleFor he shall deliver the needy when he crieth - The sufferer; the down-trodden; the oppressed. See the notes at Psalms 72:4. Compare the notes at Isaiah 61:1.
Read Albert Barnes on Psalms 72 →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
For he will deliver the needy who cry out and the afflicted who have no helper.
For he will deliver the needy when he cries; the poor, who has no helper.
For he will deliver the needy who cry out and the afflicted who have no helper.
For he will rescue the needy when they cry out for help, and the oppressed who have no defender.
Tyndale line
For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
For he will deliver the needy when he crieth, And the poor, that hath no helper.
For he shall deliver the needy when he crieth; and the poor, that hath no helper.
For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
For he shall deliuer the poore when he cryeth: the needie also, and him that hath no helper.
Strictly literal
For he will deliver the needy who crieth, and the afflicted, who hath no helper;
For he delivereth the needy who crieth, And the poor when he hath no helper,
For He delivers the needy who cries, || And the poor when he has no helper,
For he will deliver the needy when he crieth; the afflicted also, who hath no helper.
For he helps the needy person who cries out and the poor person who has no other helper.
From the Latin
Behold these are sinners; and yet abounding in the world they have obtained riches.
Simplified
He will help the poor when they cry out to him, and help those who are suffering that have no one to support them.
For he will be a saviour to the poor in answer to his cry; and to him who is in need, without a helper.
Word by word, the decisions they made
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 largely agree in their wording, with six out of the eight words matching. The correspondence indicates a strong consistency in the portrayal of God's deliverance for the needy and afflicted, although the Septuagint's word order and articles differ from the Hebrew.
כִּֽי־ יַ֭צִּיל אֶבְי֣וֹן מְשַׁוֵּ֑עַ וְ֝עָנִ֗י וְֽאֵין־ עֹזֵ֥ר לֽוֹ׃
6 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.
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 72:12
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.
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 נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
de-liv'-er (natsal, nathan; rhuomai, paradidomi): Occurs very frequently in the Old Testament and represents various Hebrew terms.
The English word is used in two senses,
(1) "to set free," etc.,
(2) "to give up or over."
(1) The word most often translated "deliver" in the first sense is natsal, meaning originally, perhaps, "to draw out." It is used of all kinds of deliverance (Ge 32:11; Ps 25:20; 143:9, etc.; Jer 7:10; Eze 3:19, etc.; Ze 1:18, etc.). The Aramaic netsal occurs in Da 3:29; 6:14; 8:4,7; yasha`, "to save," in Jud 3:9,31 the King James Version, etc. ; malaT…
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.
שָׁוַע (shava`) is a Hebrew verb meaning to cry out, particularly for help. It is a primitive root that conveys the idea of calling for freedom from trouble, used in a causative and reflexive sense. The entries consistently indicate its use in the Piel form to express a loud cry or shout.
[שָׁוַע] vb. Pi. cry out for help
base
H7768 שָׁוַע pi. cry out for help
7768 shava` shaw-vah'
a primitive root; properly, to be free; but used only
causatively and reflexively, to halloo (for help, i.e. freedom
from some trouble):--cry (aloud, out), shout.
שָׁוַע (sha.va) — to cry.
(Piel) to cry out (for help), shout
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the corresponding nouns `ezer, `ezrah; a chief Greek word is boetheo (Mt 15:25; Mr 9:22,24, etc.). True help is to be sought for in Yahweh, in whom, in the Old Testament, the believer is constantly exhorted to trust, with the renouncing of all other confidences (Ps 20:2; 33:20; 42:5; 46:1; 115:9,10,11; 121:2; Isa 41:10,13,14, etc.). In Ro 8:26 it is said, "the Spirit also helpeth our infirmity," the verb here…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Conj | Adj — ConjunctionHC/Aamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms