Isaiah 43:14 — Word Study
WLCכֹּֽה־ אָמַ֧ר יְהוָ֛ה גֹּאַלְכֶ֖ם קְד֣וֹשׁ יִשְׂרָאֵ֑ל לְמַעַנְכֶ֞ם שִׁלַּ֣חְתִּי בָבֶ֗לָה וְהוֹרַדְתִּ֤י בָֽרִיחִים֙ כֻּלָּ֔ם וְכַשְׂדִּ֖ים בָּאֳנִיּ֥וֹת רִנָּתָֽם׃
BSAThuskôh saysʼâmar■ [in this manner, at this time] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Redeemergâʼal [the Holy One who buys back, rescues] the Holyqâdôwsh One of IsraelYisrâʼêl [set apart, sacred, the symbolic name of Jacob, referring to his descendants] For your sakemaʻan [because of you, on your behalf] I will sendshâlach■ [dispatch, cause to depart] to BabylonBâbel [the city and empire of confusion] and bring themyârad allkôl [every single one, the entire nation] as fugitivesbârîyach [those who flee, escape] even the ChaldeansKasdîy [the inhabitants of Chaldea, known for wisdom and astrology] in the shipsʼŏnîyâh [vessels that sail on the water] in which they rejoicerinnâh [take pride, cry out in triumph]
| Greek | English | Parsing |
|---|---|---|
| כֹּֽה־ | thus | Adverb |
| אָמַ֧ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֛ה | Yahweh | Noun proper |
| גֹּאַלְכֶ֖ם | redeemer your | Verb qal participle (active) masculine singular common, suffix |
| קְד֣וֹשׁ | [the] holy [one] of | Adj |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| לְמַעַנְכֶ֞ם | for sake your | Particle, suffix |
| שִׁלַּ֣חְתִּי | I have sent | Verb, Piel, perfect first person common singular |
| בָבֶ֗לָה | Babylon towards | Noun proper, suffix |
| וְהוֹרַדְתִּ֤י | and I will bring down | Verb, Hiphil, sequential perfect first person common singular |
| בָֽרִיחִים֙ | [as] fugitives | Prep, N-mp |
| כֻּלָּ֔ם | all of them | Noun common masculine singular construct, suffix |
| וְכַשְׂדִּ֖ים | and [the] Chaldeans | Conjunction, noun gentilic masculine plural absolute |
| בָּאֳנִיּ֥וֹת | in ships | Preposition, noun common feminine plural absolute |
| רִנָּתָֽם׃ | shout of joy their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice. |
| KJV | ¶ Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. |
| ASV | Thus saith Jehovah, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing. |
| YLT | Thus said Jehovah, your Redeemer, The Holy One of Israel: 'For your sake I have sent to Babylon, And caused bars to descend — all of them, And the Chaldeans, whose song [is] in the ships. |
| WEB | Yahweh, your Redeemer, the Holy One of Israel says: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing. |
| BBE | The Lord, who has taken up your cause, the Holy One of Israel, says, Because of you I have sent to Babylon, and made all their seers come south, and the Chaldaeans whose cry is in the ships. |
All translations agree on the essential meaning of this verse.
The main clause introduces God's declaration, followed by reasons and actions He will take, structured to highlight His promises.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Isaiah 43:14
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
Isaiah 43:14 is a declaration from the LORD, affirming His role as Israel's Redeemer. This promise comes during a time of distress, as Israel faces exile in Babylon. God reassures His people that He will act decisively on their behalf, sending them back from captivity and restoring their status.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:1 | Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine! |
| 2 | Isaiah 44:6 | Thus says the LORD, the King and Redeemer of Israel, the LORD of Hosts: “I am the first and I am the last, and there is no God but Me. |
| 3 | Isaiah 54:5–8 | For your husband is your Maker— the LORD of Hosts is His name— the Holy One of Israel is your Redeemer; He is called the God of all the earth. |
| 4 | Psalm 19:14 | May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer. |
| 5 | Revelation 5:9 | And they sang a new song: “Worthy are You to take the scroll and open its seals, because You were slain, and by Your blood You purchased for God those from every tribe and tongue and people and nation. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — גֹּאַלְכֶ֖ם, go.'al.Khemgenerated
The word גֹּאַל (go'al) is a participle form meaning 'redeemer' or 'one who redeems.' It is derived from the root meaning to redeem, which involves the act of buying back or rescuing someone or something. In this context, it emphasizes God's role in delivering Israel from their captors.
This term encapsulates the idea of a kinsman-redeemer, someone who has the obligation to rescue family members in distress. Here, it signifies God's commitment to restore and protect His people, highlighting His covenant relationship with Israel.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying the essence of God's promise to redeem Israel from Babylon.
Sentence Structuregenerated
The main verb here is אָמַר, he says, which governs the entire declaration made by the LORD. The structure includes a subject noun phrase, followed by a series of clauses detailing God's actions.
The Hebrew word order places emphasis on the subject and the actions God will take, reflecting the assurance and authority behind His promises.
Septuagint Backgroundgenerated
The Septuagint translates גֹּאַלְכֶ֖ם as ὑμᾶς, indicating a direct address to the people, reinforcing the personal nature of God's promise. This choice highlights the intimate relationship between God and Israel.
The Greek translation maintains the core message of redemption while adapting the Hebrew context for a Greek-speaking audience.
In plain words — the whole versegenerated
Isaiah 43:14 shows God declaring His intention to rescue Israel from Babylon. He identifies Himself as their Redeemer and promises to send them back, bringing them all home, even the Chaldeans, in the ships they celebrate. This reflects God's commitment to His people during their time of need.
Frequently Asked Questionsgenerated
God being Israel's Redeemer means He takes responsibility for their deliverance and restoration, acting as a protector and rescuer.
Babylon represents the place of Israel's captivity and confusion; mentioning it emphasizes the severity of their situation and God's power to deliver them from it.
The Chaldeans are mentioned as those who will also be affected by God's actions, indicating that even their captors will face consequences.
This verse is part of a larger theme in Isaiah that emphasizes God's faithfulness to redeem His people, despite their failures and hardships.
Reflection Questionsgenerated
- In what ways have I seen God's hand of redemption in my own life?
- How can I trust in God's promises during difficult times, just as Israel was encouraged to do?
- What does it mean for me to act as a redeemer in my relationships with others?
- How can I celebrate God's acts of deliverance and redemption in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss God's promise of redemption and the implications for Israel's future.
Thus saith the Lord, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships.Early Church Fathers on Isaiah 43 →
[Isaiah] predicts the defeat of the Babylonians and the enslavement of the Chaldeans. They will suffer these misfortunes because of you, he says,Early Church Fathers on Isaiah 43 →
“I have brought down all the runaways and the Chaldeans,” that is, “For your sake I will send you to Babylon” and will make the Medes rise, in order to deliver you from captivity.Early Church Fathers on Isaiah 43 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 43:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord, your Redeemer,.... That redeemed Israel out of Egypt, and would redeem the Jews from Babylon in a short time, and be the author of a greater redemption to his people than either
Read John Gill on Isaiah 43 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Read Robert Jamieson on Isaiah 43 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have sent to Babylon; I have sent Cyrus, and the Medes and Persians with him, to war against Babylon, to this very end and purpose, that he might deliver you out of captivity, and restore you to your land according to promise. Have brought down from that height of power and glory to which they were advanced. All their nobles; their princes and great commanders, who as they are called shields, , so here they are called bars, for the same reason, because of that strength and defence which they give to their people. The Chaldeans; the common people of Chaldea, together with their great men who had palaces in Babylon. Whose cry is in the ships; who make fearful outcries, as they flee away…
Read Matthew Poole on Isaiah 43 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 43:14 Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry [is] in the ships.Ver. 14. Thus saith the Lord, your Redeemer.] For their greater comfort and confirmation, the prophet purposely premiseth to the promise of deliverance from Babylon these sweet attributes of God, each of them dropping myrrh and mercy. For your sakes I have sent to Babylon, and have brought down.] Or, I will send, and I will bring down. All their nobles.] Heb., Bars. Bars noblemen should be, to keep out evils, and to secure saints; but these were crossbars, &c. Whose cry is in the ships.] Or…
Read John Trapp on Isaiah 43 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I have sent to Babylon.—For the first time in 2 Isaiah, the place of exile is named. For “have brought down all their nobles” read, I will bring them all down as fugitives. The marginal “bars” represents a various reading, defences, in the sense of defenders.The Chaldeans, whose cry is in the ships.—Better, into the ships of their shouting—i.e., the ships which used to echo with the exulting joy of sailors. The word for “shouting” is purposely chosen to suggest the thought that there will be a shout of another kind, even the wailing cry of despair. The commerce of Babylon, and its position on the Euphrates, made it, as it were, the Venice of the earlier East (Herod., 1:194). The…
Read Charles John Ellicott on Isaiah 43 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The Chaldeans, whose cry is in the ships - "The Chaldeans exulting in their ships."] Babylon was very advantageously situated both in respect to commerce, and as a naval power. It was open to the Persian Gulf by the Euphrates, which was navigable by large vessels; and being joined to the Tigris above Babylon by the canal called Naharmalca or the Royal River, supplied the city with the produce of the whole country to the north of it, as far as the Euxine and Caspian seas, Herod. i. 194. Semiramis was the foundress of this part also of the Babylonian greatness. She improved the navigation of the Euphrates, Herod. i. 184; Strabo, lib. xvi.; and is said to have had a fleet of three…
Read AdamClarke on Isaiah 43 →CambridgeThe Cambridge Bible for Schools and Colleges14, 15. A new section (14–21) commences here with a brief but explicit announcement of the fall of Babylon. the Lord, your redeemer] see on ch. Isaiah 41:14. I have sent (or perhaps, I will send) to Babylon] As object of the verb we must supply, the Persian army, the “consecrated ones” of ch. Isaiah 13:3. and have brought … ships] This sentence is somewhat peculiar in its structure and phraseology, and many emendations have been proposed. Accepting the text as it stands, the best translation is no doubt that of R.V. and I will bring down all of them as fugitives, even the Chaldeans in the ships of their rejoicing. Since the verb “bring down” cannot be understood in two different senses in…
Read Cambridge on Isaiah 43 →Albert Barnes1798–1870Barnes' Notes on the BibleThus saith the Lord your Redeemer - This verse commences another argument for the safety of his people.
Read Albert Barnes on Isaiah 43 →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
Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice.
Yahweh, your Redeemer, the Holy One of Israel says: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing.
Thus says the LORD your Redeemer, the Holy One of Israel: “For your sake, I will send to Babylon and bring them all as fugitives, even the Chaldeans, in the ships in which they rejoice.
This is what the LORD says, your protector, the Holy One of Israel: “For your sake I send to Babylon and make them all fugitives, turning the Babylonians' joyful shouts into mourning songs.
Tyndale line
¶ Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Thus saith Jehovah, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing.
Thus saith the LORD, your redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing.
Thus saith the LORD, your Redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Thus sayeth the Lord your redeemer, the holy one of Israel, For your sake I haue sent to Babel, and brought it downe: they are all fugitiues, and the Chaldeans crie in the shippes.
Strictly literal
Thus saith Jehovah, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and have brought all of them down as fugitives, even the Chaldeans, whose cry is in the ships.
Thus said Jehovah, your Redeemer, The Holy One of Israel: 'For your sake I have sent to Babylon, And caused bars to descend — all of them, And the Chaldeans, whose song [is] in the ships.
Thus said YHWH, your Redeemer, || The Holy One of Israel: “I have sent to Babylon for your sake, || And caused bars to descend—all of them, || And the Chaldeans, whose song [is] in the ships.
Thus hath said the Lord, the Holy One of Israel, For your sake did I send to Babylon, and in swift vessels brought I them all down, and the Chaldeans, in the ships of their joyful song.
This is what Yahweh says, your Redeemer, the Holy One of Israel: “For your sake I send to Babylon and lead them all down as fugitives, turning the Babylonians' expressions of joy into songs of lamentation.
From the Latin
Thus saith the Lord your redeemer, the Holy One of Israel: For your sake I sent to Babylon, and have brought down all their bars, and the Chaldeans glorying in their ships.
Simplified
This is what the Lord, your Redeemer, the Holy One of Israel, says: For your sake I will send attackers against Babylon and bring them down. All the Babylonians will be like fugitives, escaping in the ships they're so proud of.
The Lord, who has taken up your cause, the Holy One of Israel, says, Because of you I have sent to Babylon, and made all their seers come south, and the Chaldaeans whose cry is in the ships.
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 Dead Sea Scrolls agree closely, with 14 of the 15 words matched in the Septuagint. The variations found in the scrolls are minor and do not alter the core message of the verse.
כֹּֽה־ אָמַ֧ר יְהוָ֛ה גֹּאַלְכֶ֖ם קְד֣וֹשׁ יִשְׂרָאֵ֑ל לְמַעַנְכֶ֞ם שִׁלַּ֣חְתִּי בָבֶ֗לָה וְהוֹרַדְתִּ֤י בָֽרִיחִים֙ כֻּלָּ֔ם וְכַשְׂדִּ֖ים בָּאֳנִיּ֥וֹת רִנָּתָֽם׃
14 of the 15 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.
כוה אמר יהוה גואל׳כמה קדוש ישראל למענ׳כמה שלחתי בבבל והורדתי בריחים כול׳ם וכשדיים באוניות רנת׳מה
15 words on the leather.
[כה] [אמר] [יהוה] [גאל׳כם] [קדוש] [ישראל] [למענ׳כם] שלחתי בבל [והורדתי] [בריחים] [כל׳ם] [וכשדים] [באניות] [רנת׳ם]
2 words on the leather — 13 supplied entire by an editor.
[כה] [אמר] [יהוה] גאל׳כם
4 words of the verse are on this fragment — 1 partly restored, 3 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 43:14
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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 | Suff — Verb qal participle (active) masculine singular common · suffixHVqrmsc/Sp2mp
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAamsc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep | Suff — Particle · suffixHTc/Sp2mp
The Hebrew word שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper | Suff — Noun proper · suffixHNpl/Sd
The Hebrew word יָרַד (yarad) means to come or go down, covering various contexts such as descending from mountains, going to battle, or sinking in water. It can also refer to divine manifestations descending or being prostrated. The word has different forms including Qal, Hiphil, and Hophal, which indicate various nuances of bringing down or being brought down.
יָרַד 380 vb. come or go down, descend
Qal 306
come or go down
go down (usu. from mountain or hill-country into plain), to battle
go down to (acc.) threshing-floor
go down (abs.) from Palestine to Egypt
from Jerusalem
from altar
go down
= sink, in water
go down to She’ôl
fig. going down (dissolving) in tears
= be prostrated
of divine manifestations: descend
of inanimate things
Hiph.
cause to come or go down
bring down
send down rain = cause to flow down
= lay prostrate to (acc.) threshing-floor
bring down to She’ôl
take down (from cart)
let down
Hoph.
be brought down
be taken down
base
H3381 יָרַד come or go down, descend .. . come or go down
. go down (usu. from mountain or hill-country into plain), to battle
. go down to (acc.) threshing-floor
. go down (abs.) from Palestine to Egypt
. from Jerusalem
. from altar
. go down
. = sink, in water
. go down to She’ôl
. fig. going down (dissolving) in tears
. = be prostrated
. of divine manifestations: descend
. of inanimate things
. . cause to come or go down . bring down
. send down rain = cause to flow down
. = lay prostrate to (acc.) threshing-floor
. bring down to She’ôl
. take down (from cart)
. let down
. . be brought down
. be taken down
3381 yarad yaw-rad'
a primitive root; to descend (literally, to go downwards; or
conventionally to a lower region, as the shore, a boundary,
the enemy, etc.; or figuratively, to fall); causatively, to
bring down (in all the above applications); -X abundantly,
bring down, carry down, cast down, (cause to) come(-ing) down,
fall (down), get down, go(-ing) down(-ward), hang down, X
indeed, let down, light (down), put down (off), (cause to,
let) run down, sink, subdue, take down.
יָרַד (ya.rad) — to go down.
1) to go down, descend, decline, march down, sink down
1a) (Qal)
1a1) to go or come down
1a2) to sink
1a3) to be prostrated
1a4) to come down (of revelation)
1b) (Hiphil)
1b1) to bring down
1b2) to send down
1b3) to take down
1b4) to lay prostrate
1b5) to let down
1c) (Hophal)
1c1) to be brought down
1c2) to be taken down
Conj | V-Hiphil-1cs — Verb · Hiphil · sequential perfect first person common singularHc/Vhq1cs
בָּרִיחַ (bariyach) means 'fleeing' and can refer to 'fugitives' as a noun. It is derived from the root meaning to flee, and is associated with the concept of a serpent in motion. The term appears in various contexts, but specific verse references are not provided in the entries.
[בָּרִיחַ] adj. fleeing; as subst. as fugitives
base
H1281 [בָּרִיחַ] fleeing; as subst. as fugitives
1281 bariyach baw-ree'-akh
or (shortened) bariach {baw-ree'-akh}; from 1272; a fugitive,
i.e. the serpent (as fleeing), and the constellation by that
name:--crooked, noble, piercing.
see HEBREW for 01272
בָּרִיחַ (ba.ri.ach) — fleeing.
adj
1) fleeing
subst
2) fugitive
Prep | N-mp — Prep · N-mpHAampa
→ From servitude, not to be returned De 23:15,16
→ INSTANCES OF
From slavery, Shimei's servants 1Ki 2:39
Onesimus Phm 1:1
See EXODUS
From justice
Moses Ex 2:15
Absalom 2Sa 13:34-38
From the wrath of the king
David 1Sa 21:10
Jeroboam 1Ki 11:40
Joseph, to Egypt Mt 2:13-15
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "clod-breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Conj | N-proper — Conjunction · noun gentilic masculine plural absoluteHC/Ngmpa
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
אֳנִיָּה (oniyah) is a feminine noun meaning 'a ship.' It is derived from the root word for 'ship' and can refer to both the vessel itself and its crew, including seamen. The term appears in contexts related to maritime activities.
אֳנִיָּה n.f. unit. a ship
base
H591 אֳנִיָּה a ship
591 'oniyah on-ee-yaw'
feminine of 590; a ship:--ship((-men)).
see HEBREW for 0590
אֳנִיָּה (o.niy.yah) — fleet.
1) ship
1a) men of ships, seamen
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
Ships
Early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the “ships of Chittim” (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram’s sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37).
רִנָּה (rinnah) refers to a ringing cry, often associated with joy, grief, or proclamation. It is derived from the root meaning to creak or make a shrill sound. The term encompasses various expressions of emotion, including gladness and triumph, and can denote both joyful singing and cries of supplication.
רִנָּה n.f. ringing cry
base
H7440 רִנָּה ringing cry
7440 rinnah rin-naw'
from 7442; properly, a creaking (or shrill sound), i.e. shout
(of joy or grief):--cry, gladness, joy, proclamation,
rejoicing, shouting, sing(-ing), triumph.
see HEBREW for 07442
רִנָּה (rin.nah) — cry.
1) ringing cry
1a) of entreaty, supplication
1b) in proclamation, joy, praise
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp