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shebanq

יְשׁוּעָה – protection

Semantic Fields: Deliverance   
Author(s): James K. Aitken, Graham I. Davies
First published: 2017-01-01
Last update: 2023-05-16 (Raymond de Hoop and Paul Sanders)
Citation: James K. Aitken, Graham I. Davies, יְשׁוּעָה – protection,
               Semantics of Ancient Hebrew Database (https://pthu.github.io/sahd), 2017 (update: 2023)

For fuller discussion of the lexical field as a whole see on this site the ‘Overview of SAHD entries for ‘Deliverance’ words by Graham I. Davies.

Introduction

Grammatical Type: n.f.
Occurrences: 79x HB (4/25/50); 1x Sir; 23x (+ 6 pars.) Qum; 0x inscr. (Total: 103).

  • Torah: Gen 49:18; Exod 14:13; 15:2; Deut 32:15.
  • Nebiim: 1 Sam 2:1; 14:45; 2 Sam 10:11; 22:51; Isa 12:2 (2x), 3; 25:9; 26:1, 18; 33:2, 6; 49:6, 8; 51:6, 8; 52:7, 10; 56:1; 59:11, 17; 60:18; 62:1; Jon 2:10; Hab 3:8.
  • Ketubim: Pss 3:3, 9; 9:15; 13:6; 14:7; 18:51; 20:6; 21:2, 6; 22:2; 28:8; 35:3, 9; 42:6, 12; 43:5; 44:5; 53:7; 62:2, 3, 7; 67:3; 68:20; 69:30; 70:5; 74:12; 78:22; 80:3; 88:2; 89:27; 91:16; 96:2; 98:2, 3; 106:4; 116:13; 118:14, 15, 21; 119:123, 155, 166, 174; 140:8; 149:4; Job 13:16; 30:15; 1 Chron 16:23; 2 Chron 20:17, 78.
  • Sir: ms B, 35:25.
  • Qum: CD 20:34; 1QHa 6:5; 7:19; 19:23 (= 4QHa 1:5); 20:3 (= 4QHa3:2-3); 26:10 (= 4QHa 7 i 14); 1QS 1:19; 10:17 (= 4QSb 20:6; 4QSf 4:4); 11:12; 1QM 1:5; 4:13; 13:13; 14:5; 18:7; 4Q185 2:13; 4Q381 15:9; 4Q438 4 ii+5:3; 4Q491 (4QMa) 11 ii 17 (cf. 1QM 16:16ff.); 15:7; 4Q503 48-50:6; 4Q511 1:5; 10:8.
    No context: 4Q511 38:3.
  • Text doubtful: —

Text Doubtful

B.1 Dahmen (2013:315) assumes the restoration [   ישׁו]עתי אשר תרים למצער in 1QHa 14:10-11 (its numbering: ll. 7-8 in the DSS.SE ). It is not clear how אשר can be fitted into this restoration: the alternative (in Lohse as well as the DSS.SE) which restores [כי יד]עתי is better, understanding אשר according to its occasional equivalence to כי. In any case the text is too damaged at this point to play any part in a semantic study.

Qere/Ketiv: none.

1. Root and Comparative Material

A.1 See ישׁע: 1. Root and Comparative Material.

2. Formal Characteristics

A.1 The pattern is qatūlat (BL, 471-72), for which there are examples with both stative (גְּבוּרָה, מְלוּכָה) and passiv (שְׁבוּעָה, שְׁמוּעָה) meanings. Other such formations seem to be related to the qal stem, which is not attested in BH for ישׁע.

A.2 12x in plural in OT (9x Psalms, 2x Isaiah, 1x 2 Samuel), 8x in Qum (1QHa 19:23; 1QS 1:19; 1QM 4:13; 18:7; 4Q185 2:13; 4Q438 4 ii+5:3; 4Q511 1:5; 10:8).

A.3 Even if gender represents a difference in meaning between יְשׁוּעָה and יֵשַׁע (see Exegesis A.4 and Conclusion A.4), it still could be employed for poetical reasons (Watson 1980:339). Isa 62:1b exhibits what Watson calls a ‘reversed pattern’, with masc. צֶדֶק corresponding to fem. יְשׁוּעָה.

3. Syntagmatics

A.1 יְשׁוּעָה is the subject of the verbs הָיָה, ‘to be’ (Isa 51:6) + לְ (Isa 49:6); יָצָא, ‘to go out’ (Isa 62:1); שׂגב piel, ‘to make high inaccessible (= to protect)’ (Ps 69:30); and עָבַר, ‘to pass over’ (Job 30:15).

A.2 יְשׁוּעָה is the direct object of the verbs רָאָה, ‘to see’ (Exod 14:13; Isa 52:10; Ps 98:3; 2 Chron 20:17); עָשָׂה, ‘to do’ (1 Sam 14:45; Isa 26:18 [of pl]); גדל hiph., ‘to magnify’ (2 Sam 22:51=Ps 18:51); שִׁית, ‘to set up’ (Isa 26:1); שׁמע hiph., ‘to announce’ (Isa 52:7); נָתַן, ‘to give’ (Pss 14:7; 53:7 [of pl]); צוה piel, ‘to command’ (Ps 44:5); פָּעַל, ‘to make’ (Ps 74:12 [of pl]); בשׂר piel, ‘to report’ (Ps 96:2; 1 Chron 16:23); and יָדַע hiph., ‘to make known’ (Ps 98:2).

A.3 יְשׁוּעָה is governed by קוה piel + לְ, ‘to await’ (Gen 49:18; Isa 59:11); שָׂמַח + בְּ, ‘to rejoice in’ (1 Sam 2:1; Isa 25:9; Sir 35:25); גִיל + בְּ, ‘to rejoice in’ (Pss 9:15; 13:6; 21:2; 4Q511 1:5); רנן piel + בְּ, ‘to shout about’ (Ps 20:6; 1QHa 26:10; 1QS 10:17); שׂוּשׂ + בְּ, ‘to rejoice in’ (Ps 35:9; 1QM 13:13); זמר + בְּ, ‘to sing of’ (1QHa 19:23); בָּטַח + בְּ, ‘to trust in’ (Ps 78:22); הָלַךְ + לְ, ‘to come to’ (Ps 80:3); ראה + בְּ, ‘to see’ (CD 20:34); ראה hiph. + בְּ, ‘to cause to see’ (Ps 91:16); שׂבר piel + לְ, ‘to hope for’ (Ps 119:166); תָּאַב + לְ, ‘to long for’ (Ps 119:174); and צָפָה + לְ, ‘to look for’ (1QHa 6:5). It is also the indirect object of פאר piel + בְּ, ‘to adorn with’ (Ps 149:4).

A.4 יְשׁוּעָה is nomen regens of יהוה ‘Lord’ (Exod 14:13; 2 Chron 20:17); אֱלֹהִים ‘God’ (Isa 52:10; Ps 98:3); יִשְׂרָאֵל ‘Israel’ (Ps 14:7); and of עולם ‘eternity’ (1QHa 7:19). The plural of יְשׁוּעָה is nomen regens of מֶלֶךְ ‘king’ (2 Sam 22:51); מָשִׁיחַ ‘anointed’ (Ps 28:8 [with מָעוֹז]); פנה, ‘face’ (Pss 42:6, 12; 43:5); יַעֲקוֹב, ‘Jacob’ (Ps 44:5); יִשְׂרָאֵל, ‘Israel’ (Ps 53:7 [contrast Ps 14:7]).

A.5 יְשׁוּעָה is nomen rectum of צוּר, ‘rock’ (Deut 32:15; Ps 89:27); מַעְיָנִים, ‘springs’ (Isa 12:3); חֹסֶן, ‘treasure’ (Isa 33:6); יוֹם, ‘day’ (Isa 49:8); כֹּבַע, ‘helmet’ (Isa 59:17); אָהַב pl.ptc., ‘to love’ (Ps 70:5); אֱלֹהִים, ‘God’ (Ps 88:2); קוֹל, ‘sound’ (Ps 118:15); עֹז, ‘strength’ (Ps 140:8); אהל, ‘tent’ (1QH 20:3; 26:10); עת, ‘time’ (1QM 1:5); and תעודות, ‘pledges’ (1QM 14:5). The plural of יְשׁוּעָה is nomen rectum of מָעוֹז, ‘stronghold’ (Ps 28:8); inf.cstr. of יָדַע, ‘to know’ (Ps 67:3); כּוֹס, ‘cup’ (Ps 116:13); אל, ‘God’ (1QS 1:19; 1QM 4:13); שׁער, ‘gate’ (1QM 18:7); רוח, ‘spirit’ (4Q438 4 ii+5:3); רנה, ‘jubilation’ (4Q511 1:5); and כנור, ‘harp’ (1QHa 19:23; 4Q511 10:8).
Although יְשׁוּעָה is often used of God (referred to by a suffix in, e.g., Isa 51:6; Ps 98:2; at Qumran CD 20:34; 1QHa 6:5; 1QS 10:17; 1QM 13:13; 4Q 185 2:13; 4Q381 15:9; Sir 35:25[?]); it is very rarely the nomen rectum of אֱלֹהִים, which is a significant contrast to יֵשַׁע. In view of the number of occurrences of יְשׁוּעָה it is surprising how rarely it ever serves as nomen rectum. In 1QS 11:12 the suffix of יְשׁוּעָה refers to the human speaker, and in 4Q503 48-50:6 to Israel.

A.6 יְשׁוּעָה is found in a nominal clause with בְּעֵת צָרָה, ‘in the time of distress’ (Isa 33:2); לַיהוה, ‘to the Lord’ (Jon 2:10; Ps 3:9); אֲני, ‘I [= God]’ (Ps 35:3); מִמֶּנּוּ, ‘from him’ (Ps 62:2); לִי, ‘for me’ (Job 13:16); and לעמו, ‘for his [God’s] people’ (4Q491(4QMa) 11 ii 17; 15:7).

A.7 יְשׁוּעָה is the predicate of אֵל, ‘God’ (Isa 12:2; Ps 68:20); יהוה, ‘Lord’ (Ps 28:8); הוּא, ‘He [=God]’ (Ps 62:3, 7); אַתָּה, ‘you =[God]’ (Ps 89:27).

A.8 יְשׁוּעָה is modified by the adjectives גָּדוֹל, ‘great’ (1 Sam 14:45); קָרוֹב, ‘near’ (Isa 56:1).

A.9 יְשׁוּעָה is preceded by the preposition לְ after the verb הָיָה, ‘to be’ (Exod 15:2; 2 Sam 10:11; Isa 12:2; Ps 118:14, 21); the particle אֵין, ‘not’ (Ps 3:3); רָחוֹק + מִן, ‘far from’ (Pss 22:2; 119:155).

A.10 יְשׁוּעָה follows the noun, preceded by waw, צוּר, ‘rock’ (Ps 62:3, 7).

A.11 יְשׁוּעָה is in apposition to חוֹמָה, ‘wall’ (Isa 60:18); יהוה, ‘Lord’ (Ps 140:8).

B.1 In the parallel verses 2 Sam 22:51 and Ps 18:51 the pl. יְשׁוּעוֹת is preceded by a word that is read מַגְדִּיל in the K of 2 Samuel and in the Q of Psalm 18, but מִגדּוֹל, ‘tower’ (a unique form of the noun), in the Q of 2 Samuel. The K of Psalm 18 could be read either as a defective writing of מַגְדִּיל or as מִגְדֹּל (or indeed מִגְדָּל, the normal form). The Versions uniformly presuppose מַגְדִּיל in both places and Luther and most modern EVV follow suit. But KJV followed the Q in each verse and recently NRSV (but not RSV) has done the same. It seems likely that the Q readings were used by the Masoretes to indicate the existence of the variant reading in the parallel text. The variation could have arisen through confusion of yodh and waw in the consonantal text. But which reading is to be preferred (if a choice must be made)? God or his name is occasionally described as a מִגְדָּל (Ps 61:4; Prov 18:10) and the combination with יְשׁוּעוֹת makes some sense. The uniqueness of מִגדּוֹל might be cited as an argument for its originality, but it could just as well be the result of a scribal error. In the context מַגְדִּיל is much more likely because of the following nomen rectum מַלְכּוֹ. If מִגדּוֹל were intended one would expect לְמַלְכּוֹ. Hence this occurrence of יְשׁוּעוֹת is included above in A.2 rather than A.5.

B.2 In Hab 3:8 the words מַרְכְּבֹתֶיךָ יְשׁוּעָה could in themselves readily be understood as a nominal clause (cf. LXX, Tg, Vg), meaning that Yhwh’s chariots ‘bring victory’, as in the examples in A.6 above (for the use of an abstract noun as the predicate in a nominal clause see GK §141c). In the context, however, where the prophet is asking in effect why Yhwh has appeared in mighty power to do battle, this would make for a weak climax to the question, even if grammatically the words might be construed as a circumstantial clause: ‘with your chariots bringing you victory’. It may be for this reason that Pesh ܘܥܠ ܡܪܟܒܬܐ ܕܦܘܪܩܢܟ (wʿl mrkbtʾ dpwrqnk), ‘and on the chariots of your redemption/salvation’, already made יְשׁוּעָה into an attribute of מַרְכְּבֹתֶיךָ, with some paraphrase to get round the problem of a nomen rectum following a suffixed form. As Rudolph (who translates: ‘mit deinen siegreichen Wagen’ [1975:231]) points out, GK §131r allows for a noun to be attached adverbially in ‘apposition in the wider sense’ (cf. Ezek 16:27; 24:13; 2 Sam 22:33; Ps 71:7): cf. A.11 above.

4. Ancient Versions

a. Septuagint (LXX):

  • ἔλεος, ‘pity, mercy’:1 Sir 35:25
  • σωτήρ, ‘saviour’: Deut 32:15; Isa 12:2a; Ps 62[61]:3, 7;
  • σωτηρία, ‘rescue, deliverance’: Gen 49:18; Exod 14:13; 15:2; 1 Sam 2:1; 14:45; 2 Sam 10:11; 22:51; Isa 12:2b; 25:9; 26:18 [pl. for sg.]; 33:2, 6 [pl. for sg.]; 49:6, 8; 52:7, 10; 59:11; Hab 3:8; Pss 3:3, 9; 18[17]:51; 22[21]:2; 35[34]:3; 42[41]:12 [sg. for pl.]; 44[43]:5 [sg. for pl.]; 69[68]:30; 74[73]:12 [sg. for pl.]; 88[87]:2; 89[88]:27; 118[117]:14, 15, 21; 119[118]:155; 140[139]:8; 149:4; Job 13:16; 30:15; 1 Chron 16:23; 2 Chron 20:17;
  • σωτήριον, ‘deliverance, security’: Isa 12:3; 26:1; 51:6, 8; 56:1; 59:17; 60:18; 62:1; Jon 2:10; Ps 9:15; 13[12]:6, 7; 20[19]:6; 21[20]:2, 6; 28[27]:8; 35[34]:9; 42[41]:6 [s for pl]; 43[42]:5 [s for pl]; 53[52]:7 [s for pl]; 62[61]:2; 67[66]:3; 68[67]:20; 70[69]:5; 78[77]:22; 91[90]:16; 96[95]:2; 98[97]:2, 3; 106[105]:4; 116[115]:13[4]; 119[118]:123, 166, 174;
  • σώζω, ‘to save’ as articular infinitive: Ps 80[79]:3.

b. Peshitta (Pesh):

  • ܦܘܪܩܢܐ (purqānā), ‘salvation, redemption’:2 Gen 49:18; Exod 14:13; 1 Sam 2:1; 14:45; 2 Sam 22:51; Isa 12:22nd, 3; 25:9; 26:1; 33:6; 49:6, 8; 51:6, 8; 52:7, 10; 56:1; 59:11, 17; 60:18; 62:1; Hab 3:8; Pss 3:3, 9; 9:15; 13:6; 14:7; 18:51; 20:6; 21:2, 6; 22:2; 35:9; 44:5; 53:7; 62:2; 67:3; 69:30; 70:5; 74:12; 78:22; 80:3; 88:2; 91:16; 96:2; 98:2, 3; 106:4; 116:13; 118:15; 119:123, 155, 166, 174; 149:4; Job 30:15; 1 Chron 16:23; 2 Chron 20:17;
  • ܦܪܩ (prq) Peal, ‘to save, to liberate’: Deut 32:15; Isa 26:18;
  • ܦܪܘܩܐ (pārōqā), ‘saviour, liberator’: Exod 15:2; Isa 12:21st; 33:2; Pss 28:8; 35:3; 42:6, 12; 43:5; 62:3, 7; 68:20; 89:27; 118:14, 21; 140:8; Job 13:16;
  • ܡܥܕܪܢܐ (mʿadrānnā), ‘helper’: 2 Sam 10:11;
  • [[ܦܘܪܥܢܐ (purʿānā), ‘recompense, reward’: Jon 2:10]].

c. Targum (Tg: O/J/K):

  • פרק, ‘to redeem’:3 Exod 15:2; Deut 32:15; 2 Sam 10:11; Isa 12:22nd; Pss 35:3; 80:3; 118:14, 21;
  • פורקנא, ‘redemption, salvation’: Gen 49:18; Exod 14:13; 1 Sam 2:1; 14:45; 2 Sam 22:51; Isa 12:21st; 25:9; 26:1, 18; 33:2; 49:6, 8; 51:6, 8; 52:7, 10; 56:1; 59:11, 17; 60:18; 62:1; Jon 2:10; Pss 3:3, 9; 9:15; 13:6; 14:7; 18:51; 20:6; 21:2, 6; 22:2; 28:8; 35:9; 42:6, 12; 43:5; 44:5; 53:7; 62:2, 3, 7; 67:3; 68:20 [with expansion]; 69:30; 70:5; 74:12; 78:22; 88:2; 89:27; 91:16; 96:2; 98:2, 3; 106:4; 116:13; 119:123, 155, 166, 174; 140:8; 149:4; Job 13:16; 30:15; 1 Chron 16:23; 2 Chron 20:17;
  • צדקא, ‘righteousness’: Isa 12:3;
  • תקוף ופרקן, ‘strength and redemption’: Isa 33:6; Hab 3:8.

No rendering: Ps 118:15.

d. Vulgate (Vg):

  • adiutorium, ‘to help’:4 2 Sam 10:11;
  • auxilium, ‘to help’: 2 Chron 20:17;
  • Iesus, ‘Jesus’: Ps 149:4 (VgPsH )
  • [[iustitia, ‘justice, righteousness’: Isa 51:8]];
  • magnalia, ‘great things, mighty works’: Exod 14:13;
  • misericordia, ‘pity, compassion’: Sir 35:25;
  • salus, ‘a being safe and sound, welfare’: Exod 15:2; 1 Sam 14:45; 2 Sam 22:51; Isa 12:2b; 26:18; 33:2, 6; 49:6, 8; 51:6; 52:7; 56:1; 59:11, 17; 60:18; Jon 2:10; Pss 3:3, 9; 14[13]:7 (VgPsH ); 18[17]:51; 22[21]:2; 35[34]:3, 9; 42[41]:12; 43[42]:5; 44[43]:5; 62[61]:2, 3, 7; 67[66]:3; 68[67]:20; 69[68]:30; 74[73]:12; 88[87]:2; 89[88]:27; 116[115]:13; 118[117]:14, 15, 21; 119[118]:155; 140[139]:8; 149:4 (VgPsG ); Job 30:15;
  • salutaris, ‘salvation, health’: Gen 49:18; Deut 32:15; 1 Sam 2:1; Isa 25:9; 52:10; Pss 9:15[16]; 13[12]:6; 14[13]:7 (VgPsG ); 20[19]:6; 21[20]:6; 28[27]:8; 42[41]:6; 53[52]:7; 70[69]:5; 78[77]:22; 91[90]:16; 96[92]:2; 98[97]:2, 3; 106[105]:4; 119[118]:123, 166, 174; 1 Chron 16:23;
  • salvatio, ‘deliverance’: Hab 3:8;
  • salvator, ‘saviour, redeemer’: Isa 12:2a, 3; 26:1; 62:1; Job 13:16;
  • salvum facio, ‘to save, to deliver’: Ps 80[79]:3.

A.1 The Versions in general choose the same translation equivalents as those of the cognate noun יֵשַׁע. What is striking in comparison with יֵשַׁע is the rarity of translations denoting a ‘saviour’, since the LXX only gives the rendering σωτήρ on four occasions (Deut. 32:15; Isa 12:2a; Ps 62[61]:3, 7), Tg פרק part. once (Deut 32:15), and the VgPsH Iesus once (Ps 149:4).5

B.1 In Jon 2:10 Pesh’s use of ܦܘܪܥܢܐ (purʿānā), ‘recompense’, which is usually the equivalent of words like נָקָם, ‘vengeance’ and גְּמוּל, ‘requital’ is based on its understanding of the context, not the meaning.

B.2 In Isa 51:8 Vg has iustitia for ישׁועה just after using salus for צדקה. It is clear that the regular equivalents have been inverted, following the order of the Heb. words in v. 6.

5. Lexical/Semantic Fields

A.1 See in general ישׁע: 5. Lexical/Semantic Fields.

A.2 With a word which has all but four of its 78 biblical occurrences in poetry (see below 6. Exegesis A.1) parallelism offers some important clues to its meaning (with some support from close associations of other kinds). Surprisingly, there are hardly any matches with the ‘deliverance’ word-group: only with the verb עָזַר in Isa 49:8. The shortage of frequent nouns from other roots in this group may well have contributed to this. In any case the parallel or related nouns fall into a number of other groups:

  • words for success or blessing רָמָה קֶרֶן, ‘horn exalted’ (1 Sam 2:1); אוֹר, ‘light’ (Isa 49:6); אֹרֶךְ יָמִים, ‘length of days’ (Ps 91:16); בְּרָכָה, ‘blessing’ (Ps 3:9); נְדָבָה, ‘honour’ (Job 30:15);
  • words for power עֹז, ‘strength’ (Exod 15:2 par.; Pss 21:2; 28:8; 140:8); זְרוֹעַ, ‘arm’ (Isa 33:2: reading זְרֹעֵנוּ with Vss); גְּבוּרָה, ‘might’ (Ps 86:3; 1QS 10:17; 1QM 13:13);
  • relational words חֶסֶד, ‘kindness’ (2 Sam 22:51 par.; Pss 13:6; 98:3; 1QS 10:17 cf. 11:12; 4Q185 2:13); אֱמוּנָה, ‘faithfulness’ (Isa 33:6; Ps 98:3);
  • words for protection זִמְרָת, ‘protection’ (Exod 15:2 par.); מָעוֹז, ‘refuge’ (Ps 28:8); צוּר, ‘rock’ (Pss 62:3; 89:27);
  • words for praise תְּהִלָּה, ‘praise’ (Ps 62:18); רִנָּה, ‘jubilation’ (Ps 118:15);
  • the related words צְדָקָה (Isa 51:6, 8; 56:1; 59:17; Ps 98:2) and צֶדֶק (Ps 62:1), which are often thought to mean ‘deliverance’ or ‘vindication’ in such cases;
  • and occasionally words for justice מִשְׁפָּט (Isa 59:11) or revenge נָקָם (Isa 59:17), and the expression שׁוּב שְׁבוּת, ‘restoration(?)’ (Isa 52:7; Ps 14:7=52:7);
  • at Qumran additionally כפר, ‘atone’ (CD 20:34; שׁלום עד, ‘everlasting peace’ (1QHa 7:19; cf. 1QM 13:13; 4Q503 48-50:6; כבוד, ‘glory’ (1QHa 20:3); משענה, ‘support’ (1QM 4:13); עזר and עזרה, ‘help’ (1QM 4:13; 13:13); נצח, ‘victory’ (1QM 4:13); פלא, ‘wonder’ (1QM 18:7); רחמי אל, ‘the mercies of God’ (4Q511 10:8);
  • and in Sir [רי]ב ריב ‘maintain the cause’ (Sir 35:25).

A.3 Where יְשׁוּעָה is found in parallelism with צְדָקָה and a suffix is added to the feminine ending (Isa 51:6, 8; 56:1; Ps 98:2), the association is emphasised by assonance, which in Ps 98:2 becomes end-rhyme (Watson 1984:229-33). This is a distinct poetic device from the feature noted in 2. Formal Characteristics A.3.

6. Exegesis

A.1 יְשׁוּעָה is found only four times in biblical prose (Exod 14:13; 1 Sam 14:45; 2 Sam 10:11; 2 Chron 20:17), all in military contexts where ‘victory, success’ might be appropriate interpretations of the meaning. Most other occurrences are in Isaiah (19x) or Psalms (45x): no other book has more than two. By contrast one-third of the (33) occurrences of תְּשׁוּעָה are in prose.

A.2 The evidence of lexical fields and associations (see above) suggests that ‘salvation, deliverance’ is not central to the meaning of יְשׁוּעָה . Various kinds of ‘success’ secured by divine acts of power and faithfulness can be denoted by the word. An association with moral factors is important in Isaiah 40-66 and Psalm 98 (which are related in some way) but not elsewhere.

A.3 In Isa 26:1 יְשׁוּעָה forms part of the picture of a strong, well defended city with ‘walls and bulwark’ (חוֹמוֹת וָחֵל). The verb יָשִׁית, ‘sets up’ might be understood to have God as its subject, but an indefinite subject equivalent to a passive is perhaps more likely (cf. Tg, Vg).

A.4 That יְשׁוּעָה is used of God’s acts but very rarely of God himself (in contrast to יֵשַׁע) is an overlooked semantic differentiation. Mordechai Ben Asher, for example, sees no semantic differentiation between non-animate nouns with both masculine and feminine forms (1978:1–14). It is clear, however, from the Syntagmatics and the Versions how they differ in this regard. It may be that the shorter form was more adept to this use.

A.5 At Qumran יְשׁוּעָה
takes on a strongly eschatological aspect, especially in CD 20:34, 1QHa and of course 1QM. This is also attested in Sir 35:25. In some passages, however, it seems to be used of the present experience of the righteous whose worship brings them into fellowship with heavenly beings (1QHa 20:3 = 4QHa 3:2-3; 26:10 = 4QHa 7 i 14; 4Q511 10:8: cf. Ringgren 1963:127-32; Dahmen 2013:312).

B.1 BDB indicate that יְשׁוּעָה is synonymous with תְּשׁוּעָה (447–48; cf. Formal Characteristics), but do not speak of its relationship to יֵשַׁע. This is an over-simplification (see below 7. Conclusion, A.4, A.5).

7. Conclusion

A.1 Of the three nouns יֵשַׁע, תְּשׁוּעָה and יְשׁוּעָה, יְשׁוּעָה is the most frequently occurring, although it is only found four times in prose texts. It is predominantly used in liturgical contexts, being found most often in Psalms, as well as frequently appearing in Isaiah. It is found in the plural a few times, which may account for its possible use in reference to God’s ‘acts’ (see A.4 below).

A.2 יְשׁוּעָה has a stative connotation, perhaps denoting ‘protection’, which is especially brought out by Isa 26:1 where יְשׁוּעָה is set up like walls and ramparts. Verbs of motion are rare with יְשׁוּעָה (Syntagmatics A.1) and it is much more common with verbs of feeling (Syntagmatics A.3), speaking or seeing (Syntagmatics A.2). Verbs of positioning are also found (Syntagmatics A.2) in contexts of battle.

A.3 It is the nomen rectum of nouns denoting, amongst other things, power or protection (Syntagmatics A.5) and this is similar to the meaning of יֵשַׁע, although יְשׁוּעָה is not found so often with this sense.

A.4 The distinction between the masculine noun יֵשַׁע and the feminine יְשׁוּעָה is seen in part to be merely that of poetic variation. Synonymous parallelism has a preference for matching nouns of the same ending, or for opposing them for contrast (Watson 1980). It seems clear, however, from the Syntagmatics and the Versions how יֵשַׁע and יְשׁוּעָה differ in use. יֵשַׁע often appears as the nomen rectum of ‘God’, to indicate that God is the speaker’s יֵשַׁע, whilst יְשׁוּעָה is found used more of God’s acts. It may be that the shorter form was more adept to this use, involving as it did the addition of a pronominal suffix. יֵשַׁע also appears to be used frequently as nomen rectum of nouns denoting defence or strength.

A.5 Although יְשׁוּעָה may have the meaning ‘help’ (cf. Vg), this is rare in comparison to the use of תְּשׁוּעָה.

Bibliography

For the abbreviations see the List of Abbreviations.

Ben-Asher 1978
Mordechai Ben-Asher, ‘The Gender of Nouns in Biblical Hebrew’, Semitics 6:1–14.
Dahmen 2013
Ulrich Dahmen, ‘ישׁע’, ThWQ 2:309-18.
Lohse 1971
Eduard Lohse, Die Texte aus Qumran. Hebräisch und Deutsch (2nd ed.), Munich: Kösel Verlag.
Margoni-Kögler 2017
Michael Margoni-Kögler, ‘Hieronymus philologus: Einblicke in sein Bibelübersetzen: Prinzipien, Praxis, Relevanz’, Vulgata in Dialogue 1:31-69.
Ringgren 1963.
Helmer Ringgren, The Faith of Qumran: Theology of the Dead Sea Scrolls, Philadelphia: Fortress.
Rudolph 1975
Wilhelm Rudolph, Micha-Nahum-Habakuk-Zephanja. (KAT), Gütersloh: Gerd Mohn.
Sawyer 1972
John F. A. Sawyer, Semantics in Biblical Research: New Methods of Defining Hebrew Words for Salvation (SBT 2nd series, 24), London: SCM.
Sawyer 1982 [1990]
John F. A. Sawyer, ‘ישׁע’, ThWAT 3:1035–59 (ET 1990: TDOT 6:441-63).
Watson 1980
Wilfred G.E. Watson, ‘Gender-matched synonymous parallelism in the OT’, JBL 99:321–41.
Watson 1984
Wilfred G.E. Watson, Classical Hebrew Poetry: A Guide to its Techniques (JSOTSup, 26), Sheffield: JSOT Press.

Notes

  1. The English renderings of the Greek are based on GELS, s.v.; LEH3, s.v.. ↩

  2. The English renderings of the Syriac are based on Sokoloff, SLB, s.v. ↩

  3. The English renderings of the Aramaic are based on Jastrow, DTT, s.v.; and checked against Sokoloff, DJBA, s.v. and Sokoloff, DJPA, s.v. ↩

  4. The English renderings of the Latin are based on Lewis & Short, LD, s.v. ↩

  5. For the translation in Vg see Margoni-Kögler 2017:61-64. Vg applied the rendering Iesus four times for the word יֵשַׁע, see YESHA-link. ↩

Semantics of Ancient Hebrew Database