Hosea 13:14 — Word Study
WLCמִיַּ֤ד שְׁאוֹל֙ אֶפְדֵּ֔ם מִמָּ֖וֶת אֶגְאָלֵ֑ם אֱהִ֨י דְבָרֶיךָ֜ מָ֗וֶת אֱהִ֤י קָֽטָבְךָ֙ שְׁא֔וֹל נֹ֖חַם יִסָּתֵ֥ר מֵעֵינָֽי׃
BSAI will ransom thempâdâh▸ [pay the price to set free, redeem] from the poweryâd [strength, authority] of Sheolshᵉʼôwl [the underworld, grave] I will redeem themgâʼal▸ [buy back, rescue] from Deathmâveth [mortality, the state of being dead] Whereʼĕhîy [in what place] O Deathmâveth are your plaguesdeber [afflictions, diseases] Whereʼĕhîy O Sheolshᵉʼôwl [the place of no return] is your stingqôṭeb△ [destruction, pain] ◂Compassionnôcham△ [pity, mercy] is hiddençâthar▸ [concealed, withheld] from My eyesʻayin [sight, gaze]
| Greek | English | Parsing |
|---|---|---|
| מִיַּ֤ד | from [the] hand of | Preposition, noun common both singular construct |
| שְׁאוֹל֙ | Sheol | Noun common, both singular absolute |
| אֶפְדֵּ֔ם | will I ransom? them | Verb qal imperfect first person common singular, suffix |
| מִמָּ֖וֶת | from death | Preposition, noun common masculine singular absolute |
| אֶגְאָלֵ֑ם | will I redeem? them | Verb qal imperfect first person common singular, suffix |
| אֱהִ֨י | where? | Particle |
| דְבָרֶיךָ֜ | [are] thorns your | Noun common masculine plural construct, suffix |
| מָ֗וֶת | O death | Noun common, masculine singular absolute |
| אֱהִ֤י | where? | Particle |
| קָֽטָבְךָ֙ | [is] destruction your | Noun common masculine singular construct, suffix |
| שְׁא֔וֹל | O Sheol | Noun common, both singular absolute |
| נֹ֖חַם | compassion | Noun common, masculine singular absolute |
| יִסָּתֵ֥ר | it will be hidden | Verb, Niphal, imperfect third person masculine singular |
| מֵעֵינָֽי׃ | from eyes my | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will ransom them from the power of Sheol; I will redeem them from Death. Where, O Death, are your plagues? Where, O Sheol, is your sting? Compassion is hidden from My eyes. |
| KJV | I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. |
| ASV | I will ransom them from the power of Sheol; I will redeem them from death: O death, where are thy plagues? O Sheol, where is thy destruction? repentance shall be hid from mine eyes. |
| YLT | From the hand of Sheol I do ransom them, From death I redeem them, Where [is] thy plague, O death? Where thy destruction, O Sheol? Repentance is hid from Mine eyes. |
| WEB | I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? “Compassion will be hidden from my eyes. |
| BBE | I will give the price to make them free from the power of the underworld, I will be their saviour from death: O death! where are your pains? O underworld! where is your destruction? my eyes will have no pity. |
The translations agree on the key terms of ransom and redemption, with slight variations in the description of death's afflictions.
The verse contains a main clause followed by several rhetorical questions and a concluding statement, emphasizing God's power and the nature of death.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנֹחַם
verbסָתַר
The sentence as the grammar sees it Open the tree ›
2 of 14 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Hosea 13:14
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 Promise of Redemptiongenerated
Hosea 13:14 reveals God's assurance to rescue His people from the grip of death and Sheol. This verse is part of a broader message about Israel's rebellion and God's unwavering commitment to redeem them despite their unfaithfulness. The context emphasizes the tension between judgment and mercy, as God expresses both His power over death and the sorrow that comes from His people's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 6:2 | After two days He will revive us; on the third day He will raise us up, that we may live in His presence. |
| 2 | Job 19:25–27 | But I know that my Redeemer lives, and in the end He will stand upon the earth. |
| 3 | Job 33:24 | to be gracious to him and say, ‘Spare him from going down to the Pit; I have found his ransom,’ |
| 4 | Psalm 16:10 | For You will not abandon my soul to Sheol, nor will You let Your Holy One see decay. |
| 5 | Psalm 30:3 | O LORD, You pulled me up from Sheol; You spared me from descending into the Pit. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — אֶפְדֵּ֔ם, 'ef.Demgenerated
The verb אֶפְדֵּ֔ם ('ef.Dem) means 'to ransom' and is derived from the root פָּדָה (padah), which conveys the idea of paying a price to set someone free. This act of redemption signifies a rescue from danger or captivity, particularly in the context of God's relationship with His people.
In this verse, the use of the first person singular indicates God's personal commitment to redeem His people. The promise of ransom reflects God's authority and willingness to intervene in the face of death and Sheol, portraying a powerful image of divine salvation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ransom and redeem to convey the act of delivering from death and Sheol.
Sentence Structuregenerated
The main verb אֶפְדֵּ֔ם ('ef.Dem) governs the structure of the verse, followed by a series of clauses that describe what God will do and the rhetorical questions posed to death and Sheol. The arrangement emphasizes God's authority over these forces.
The syntax includes multiple clauses: the first clause expresses God's promise to ransom, followed by a second clause that questions the power of death and Sheol, and concludes with a statement about compassion being hidden. This structure highlights the contrast between divine power and the grim realities of death.
Septuagint Backgroundgenerated
The Septuagint translates אֶפְדֵּ֔ם as αὐτοὺς (autous), indicating a direct reference to the people being redeemed. This choice reflects the translators' understanding of the text as a promise of personal deliverance.
For שְׁאוֹל, the LXX uses ᾅδου (hadou), which carries the connotation of the underworld. This term aligns with the Hebrew meaning but also emphasizes the Greek understanding of death as a place of punishment.
In plain words — the whole versegenerated
Hosea 13:14 expresses God's promise to rescue His people from death and Sheol. He questions the power of death and Sheol, stating that compassion is hidden from Him. This verse emphasizes God's authority and His desire to redeem.
Frequently Asked Questionsgenerated
Ransoming means that God will pay a price to set His people free from the power of death and Sheol, illustrating His commitment to their salvation.
By questioning death and Sheol, God asserts His authority over them, challenging their power and highlighting His ability to redeem.
The phrase indicates a moment of divine sorrow or judgment, suggesting that God's compassion is withheld due to the people's actions.
This verse encapsulates the theme of redemption, showing God's willingness to rescue His people from death, which is a recurring motif throughout Scripture.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my life?
- How can I better understand the significance of death and Sheol in my faith?
- What does it mean for me that God's compassion can be hidden?
- How can I share the message of redemption with others?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss themes of redemption and the nature of Christ's victory over death.
But that brazen serpent was hung up as a remedy for the biting serpents, not as a type of him that suffered for us but as a contrast.Early Church Fathers on Hosea 13 →
No one could know Wisdom; for no one knows the Son except the Father, and no one knows the Father except the Son, and those to whom the Son chooses to reveal Him.Early Church Fathers on Hosea 13 →
I will free them from the hand of death; I will redeem them from death. O death, I will be your death; O underworld, I will be your sting. Comfort is hidden from my eyes because He will Himself divide among brothers.Early Church Fathers on Hosea 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 13:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will ransom them from the power of the grave,.... That is, "when" or "at which time" before spoken of, and here understood, as the above interpreter rightly connects the words, "I will" do this and
Read John Gill on Hosea 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
Read Robert Jamieson on Hosea 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome interpreters render this text not in the future absolute, but in the subjunctive and conditionally, I would have ransomed, I would have redeemed, &c., if Israel had been wise; so it will well cohere with the 13th and 15th verses. And if the words be considered as spoken of the whole body of Israel, they will be most intelligible, as they include a condition and are subjunctive. But the apostle doth, and most Christian interpreters with the apostle, interpret them as an absolute promise made for the comfort of the pious and elect among these Israelites, and labour not to connect them with the foregoing or following words, but suppose them to be in a parenthesis between them. And so we…
Read Matthew Poole on Hosea 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 13:14 I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.Ver. 14. I will ransom them from the power of the grave, &c.] Some read it thus, I would have ransomed them, &c., I would have redeemed them, &c., had they been wise, or oughts (as we say), had not their incurable hardness and obstinace hindered; had they put forth into my hands, as unto a midwife, &c. But (alas) it is no such matter; therefore that which will die let it die. Repentance shall be hid from mine eyes] I am unchangeably resolved to ruin them; or, repentance should have been hid from…
Read John Trapp on Hosea 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) O death . . . O grave.—The rendering should be, Where is thy plague, O death? Where is thy sting, O Sheol? as the LXX. have it, and as it is quoted in 1 Corinthians 15:55. The rendering of the English version is, however, supported by the Targum, Symmachus, Jerome, and many modern expositors. But the former interpretation is to be preferred. Many Christian interpreters (Henderson, Pusey, &c.) regard this as the sudden outburst of a gracious promise (as St. Paul takes it). The last clause then signifies that the gift and calling of God are without repentance. There is no room for any further merciful change of purpose. But the objection to this interpretation is that in the same breath…
Read Charles John Ellicott on Hosea 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I will ransom them from the power of the grave] In their captivity they are represented as dead and buried, which is a similar view to that taken of the Jews in the Babylonish captivity by Ezekiel in his vision of the valley of dry bones. They are now lost as to the purpose for which they were made, for which God had wrought so many miracles for them and for their ancestors; but the gracious purpose of God shall not be utterly defeated. He will bring them out of that grave, and ransom them from that death; for as they have deserved that death and disgraceful burial, they must be redeemed and ransomed from it, or still lie under it. And who can do this but God himself? And he will…
Read AdamClarke on Hosea 13 →CambridgeThe Cambridge Bible for Schools and Colleges14. But a father cannot long endure to contemplate the prospect of his child’s ruin. from the power of the grave … from death] Rather, from the hand of Sheσl … from Death. Sheσl and Death are used synonymously for the nether world (as in Isaiah 28:15; Psalms 6:5; Psalms 49:14). In Isaiah 5:14 Sheσl has an enormous mouth; so here a hand. O death … destruction] So Gesenius, following the Targum and Vulgate. But, as Dr Pusey remarks, on this view of the construction, we must render ‘I would be thy plagues’, &c., whereas the context requires an absolute declaration. Render therefore, Where are thy plagues, O Sheσl? where thy pestilence, O Death? (Comp. Psalms 91:6 Hebr.). ‘The plagues are the…
Read Cambridge on Hosea 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI will ransom them from the power of the grave - Literally, “from the hand,” i. e., the “grasp of the grave,” or “of hell.” God, by His prophets, mingles promises of mercy in the midst of His threats of punishment.
Read Albert Barnes on Hosea 13 →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
I will ransom them from the power of Sheol; I will redeem them from Death. Where, O Death, are your plagues? Where, O Sheol, is your sting? Compassion is hidden from My eyes.
I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? “Compassion will be hidden from my eyes.
I will ransom them from the power of Sheol; I will redeem them from Death. Where, O Death, are your plagues? Where, O Sheol, is your sting? Compassion is hidden from My eyes.
Will I deliver them from the power of Sheol? No, I will not! Will I redeem them from death? No, I will not! O Death, bring on your plagues! O Sheol, bring on your destruction! My eyes will not show any compassion!
Tyndale line
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes.
I will ransom them from the power of Sheol; I will redeem them from death: O death, where are thy plagues? O Sheol, where is thy destruction? repentance shall be hid from mine eyes.
I will ransom them from the power of the grave; I will redeem them from death: O death, where are thy plagues? O grave, where is thy destruction? repentance shall be hid from mine eyes.
I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues, O grave, I will be thy destruction: repentance shall be hid from my eyes.
I wil redeeme them from the power of the graue: I will deliuer them from death: O death, I wil be thy death: O graue, I will be thy destruction: repentance is hid from mine eyes.
Strictly literal
I will ransom them from the power of Sheol. I will redeem them from death: where, O death, are thy plagues? where, O Sheol, is thy destruction? Repentance shall be hid from mine eyes.
From the hand of Sheol I do ransom them, From death I redeem them, Where [is] thy plague, O death? Where thy destruction, O Sheol? Repentance is hid from Mine eyes.
Will I ransom them from the hand of Sheol? Will I redeem them from death? Where [is] your plague, O death? Where your destruction, O Sheol? Comfort is hid from My eyes.
From the power of the grave would I ransom them, from death would I redeem them; [but now] where are thy plagues, O death, where is thy pestilence, O grave? compassion shall be hidden from my eyes.
Will I rescue them from the hand of Sheol? Will I rescue them from death? Where, death, are your plagues? Where, Sheol, is your destruction? Compassion is hidden from my eyes.”
From the Latin
I will deliver them out of the hand of death. I will redeem them from death: O death, I will be thy death; O hell, I will be thy bite: comfort is hidden from my eyes.
Simplified
I shall redeem them from the power of Sheol; I shall deliver them from death. Where, death, are your plagues? Where, Sheol, is your destruction? Compassion is hidden from my sight.
I will give the price to make them free from the power of the underworld, I will be their saviour from death: O death! where are your pains? O underworld! where is your destruction? my eyes will have no pity.
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 only minor differences in the arrangement of phrases. The Septuagint captures the essence of the Hebrew text, reflecting the same themes of redemption and confrontation with death.
מִיַּ֤ד שְׁאוֹל֙ אֶפְדֵּ֔ם מִמָּ֖וֶת אֶגְאָלֵ֑ם אֱהִ֨י דְבָרֶיךָ֜ מָ֗וֶת אֱהִ֤י קָֽטָבְךָ֙ שְׁא֔וֹל נֹ֖חַם יִסָּתֵ֥ר מֵעֵינָֽי׃
13 of the 14 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 Hosea 13:14
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.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3mp
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
גָּאַל (ga'al) is a Hebrew verb meaning to redeem, often in the context of acting as a kinsman-redeemer. It encompasses various forms of redemption, including buying back property, marrying a relative's widow, and delivering individuals or Israel from bondage or exile. The related noun גְּאוּלַי (geulai) signifies the concept of redemption itself.
גָּאַל vb. redeem, act as kinsman
Qal
act as kinsman, do the part of next of kin
redeem, by payment of value assessed
redeem, with God as subj. implying personal relationship
H1350a גָּאַל redeem, act as kinsman .. act as kinsman, do the part of next of kin
. redeem, by payment of value assessed
. redeem, with God as subj. implying personal relationship
.. refl. redeem oneself
. pass. be redeemed
H1350b גְּאוּלַי n. abstr. redemption
1350 ga'al gaw-al'
a primitive root, to redeem (according to the Oriental law of
kinship), i.e. to be the next of kin (and as such to buy back
a relative's property, marry his widow, etc.):--X in any wise,
X at all, avenger, deliver, (do, perform the part of near,
next) kinsfolk(-man), purchase, ransom, redeem(-er), revenger.
גָּאַל (ga.al) — to redeem: redeem.
: redeem
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
1a1a) by marrying brother's widow to beget a child for him, to redeem from slavery, to redeem land, to exact vengeance
1a2) to redeem (by payment)
1a3) to redeem (with God as subject)
1a3a) individuals from death
1a3b) Israel from Egyptian bondage
1a3c) Israel from exile
1b) (Niphal)
1b1) to redeem oneself
1b2) to be redeemed
גְּאוּלַי (ge.u.lay) — redemption.
redemption
גָּאַל (ga.al) — to redeem: avenge.
: avenge
1) to redeem, act as kinsman-redeemer, avenge, revenge, ransom, do the part of a kinsman
1a) (Qal)
1a1) to act as kinsman, do the part of next of kin, act as kinsman-redeemer
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3mp
אֱהִי (ehiy) is an adverb meaning 'where?' It is noted as an orthographical variation of another Hebrew word, with references to its use in Hosea 13:10, 14. The entries collectively emphasize its function in questioning location.
אֱהִי adv. where?
base
H165 אֱהִי
165 'ehiy e-hee'
apparently an orthographical variation for 346; where:--I
will be (Hos. 13:10, 14) (which is often the rendering of the
same Hebrew form from 1961).
see HEBREW for 0346
see HEBREW for 01961
אֱהִי (e.hi) — where?.
where
Part — ParticleHTi
דֶּ֫בֶר (deber) refers to pestilence or plague, encompassing general disease and specifically cattle-plague or murrain. It is derived from a root meaning to destroy. The term appears in contexts related to widespread illness affecting both humans and livestock.
דֶּ֫בֶר 49 n.m. pestilence
plague, pestilence, in general
cattle-plague, murrain
base
H1698 דֶּ֫בֶר pestilence . plague, pestilence, in general
. cattle-plague, murrain
1698 deber deh'-ber
from 1696 (in the sense of destroying); a
pestilence:--murrain, pestilence, plague.
see HEBREW for 01696
דֶּ֫בֶר (de.ver) — pestilence.
1) pestilence, plague
2) murrain, cattle disease, cattle-plague
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
N-ms — Noun common · masculine singular absoluteHNcmsa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
Death
May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) “The dust shall return to the earth as it was” (Eccl. 12:7).
(2.) “Thou takest away their breath, they die” (Ps. 104:29).
(3.) It is the dissolution of “our earthly house of this tabernacle” (2 Cor. 5:1); the “putting off this tabernacle” (2 Pet. 1:13, 14).
(4.) Being “unclothed” (2 Cor. 5:3, 4).
(5.) “Falling on sleep” (Ps. 76:5; Jer. 51:39;
Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam’s transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58.
אֱהִי (ehiy) is an adverb meaning 'where?' It is noted as an orthographical variation of another Hebrew word, with references to its use in Hosea 13:10, 14. The entries collectively emphasize its function in questioning location.
אֱהִי adv. where?
base
H165 אֱהִי
165 'ehiy e-hee'
apparently an orthographical variation for 346; where:--I
will be (Hos. 13:10, 14) (which is often the rendering of the
same Hebrew form from 1961).
see HEBREW for 0346
see HEBREW for 01961
אֱהִי (e.hi) — where?.
where
Part — ParticleHTi
קֹ֫טֶב (qoteb) refers to destruction or extermination. It is derived from a related word, קֶ֫טֶב (qe.tev), which also means destruction. The entries consistently emphasize this meaning without significant disagreement.
קֶ֫טֶב, [קֹ֫טֶב] n.m. destruction
base
H6987 קֶ֫טֶב, קֹ֫טֶב
6987 qoteb ko'-teb
from the same as 6986; extermination:--destruction.
see HEBREW for 06986
קֹטֶב (qo.tev) — destruction.
destruction
Another spelling of qe.tev (קֶ֫טֶב "destruction" H6986)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
שְׁאוֹל (sh'owl) refers to the underworld or the realm of the dead in Hebrew. It encompasses concepts such as hell, the grave, and a pit, often associated with punishment for the wicked and a place from which the righteous are not abandoned. The term implies a location of extreme degradation and is noted for its lack of praise for God.
שְׁאוֹל, שְׁאֹל n.f. Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
base
H7585 שְׁאוֹל, שְׁאֹל Shᵉ’ōl, underworld (√ dub.; i.e. place of inquiry)
7585 sh'owl sheh-ole'
or shol {sheh-ole'}; from 7592; Hades or the world of the
dead (as if a subterranean retreat), including its accessories
and inmates:--grave, hell, pit.
see HEBREW for 07592
שְׁאוֹל (she.ol) — hell: Sheol.
Sheol, underworld, grave, hell, pit
1a) the underworld
1b) Sheol-the OT designation for the abode of the dead
1b1) place of no return
1b2) without praise of God
1b3) wicked sent there for punishment
1b4) righteous not abandoned to it
1b5) of the place of exile (fig)
1b6) of extreme degradation in sin
N-proper — Noun common · both singular absoluteHNcbsa
she'-ol (she'ol):
1. The Name
2. The Abode of the Dead
(1) Not a State of Unconsciousness
(2) Not Removed from God's Jurisdiction
(3) Relation to Immortality
3. Post-canonical Period
1. The Name:
Sheol
(Heb., “the all-demanding world” = Gr. Hades, “the unknown region”), the invisible world of departed souls. (See HELL.)
→ See HELL (Hades)
נֹ֫חַם (nocham) refers to concepts of sorrow and repentance. It is derived from a root meaning to feel ruefulness or to desist. The term appears in contexts such as Hosea 13:14, highlighting its emotional weight in the Old Testament.
נֹ֫חַם n.m. sorrow, repentance, Ho 13:14.
done
H5164 נֹ֫חַם
5164 nocham no'-kham
from 5162; ruefulness, i.e. desistance:--repentance.
see HEBREW for 05162
נֹ֫חַם (no.cham) — repentance.
repentance, sorrow
N-ms — Noun common · masculine singular absoluteHNcmsa
kom-pash'-un: Compassion is the translation of racham, "to love," "pity," "be merciful" (De 13:17; 30:3); of rachamim, "mercies" (1Ki 8:50); of chamal, "to pity," "spare" (Ex 2:6; 1Sa 23:21); rachum (Ps 78:38; 86:15; 111:4; 112:4; 145:8), is rendered by the American Standard Revised Version "merciful." We have splagchnizomai, "to have the bowels yearning," in Mt 9:36; 14:14, etc.; sumpatheo (Heb 10:34), "to suffer with (another)"; sumpathes (1Pe 3:8, the…
→ OF GOD
See GOD, MERCY OF
→ OF CHRIST
See JESUS, COMPASSION OF
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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…
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp1bs