Psalms 49:7 — Word Study
WLCאָ֗ח לֹא־ פָדֹ֣ה יִפְדֶּ֣ה אִ֑ישׁ לֹא־ יִתֵּ֖ן לֵאלֹהִ֣ים כָּפְרֽוֹ׃
BSAto trustbâṭach uponʻal Helechchayil abundancerôb richesʻôsher to shinehâlal
| Greek | English | Parsing |
|---|---|---|
| אָ֗ח | a brother | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| פָדֹ֣ה | certainly | Verb, Qal, infinitive absolute |
| יִפְדֶּ֣ה | he will ransom | Verb, Qal, imperfect third person masculine singular |
| אִ֑ישׁ | anyone | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| יִתֵּ֖ן | he will give | Verb, Qal, imperfect third person masculine singular |
| לֵאלֹהִ֣ים | to God | Preposition, noun common masculine plural absolute |
| כָּפְרֽוֹ׃ | ransom his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | No man can possibly redeem his brother or pay his ransom to God. |
| KJV | None of them can by any means redeem his brother, nor give to God a ransom for him: |
| ASV | None of them can by any means redeem his brother, Nor give to God a ransom for him |
| YLT | A brother doth no one at all ransom, He doth not give to God his atonement. |
| WEB | none of them can by any means redeem his brother, nor give God a ransom for him. |
| BBE | Truly, no man may get back his soul for a price, or give to God the payment for himself; |
The translations agree on the meaning of the verse without notable differences.
The sentence consists of a main clause followed by a subordinate infinitive phrase, emphasizing the impossibility of redemption.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbעַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 49:7
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 — The Limitations of Wealthgenerated
Psalms 49:7 reflects on the inability of any man to redeem another, emphasizing that wealth cannot secure salvation. The surrounding verses discuss the folly of trusting in riches, highlighting the ultimate cost of redemption and the futility of human efforts to achieve it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 16:26 | What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? |
| 2 | Matthew 20:28 | just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” |
| 3 | 1 Timothy 2:6 | who gave Himself as a ransom for all—the testimony that was given at just the right time. |
| 4 | 1 Peter 1:18 | For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אָ֗ח, 'Achgenerated
The word אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings and metaphorical kinship. It indicates a close bond, as seen in familial contexts throughout the Old Testament.
In this verse, it emphasizes the personal connection between individuals, underscoring the gravity of the statement that no one can redeem their brother, highlighting the depth of human relationships and the limitations of human power.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that no man can redeem his brother or pay his ransom to God.
Sentence Structuregenerated
The finite verb יִפְדֶּ֣ה (yif.Deh), meaning 'he will ransom,' governs the sentence, with the subject אִ֑ישׁ ('Ish) and two negations preceding it, creating a strong emphasis on the impossibility of redemption.
The structure highlights the contrast between the subject and the actions of redeeming and giving, reinforcing the central theme of the verse.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word פָדֹ֣ה as ἐπὶ (epi), which means 'upon' or 'for.' This choice indicates a shift in focus from the act of redemption to the condition of offering.
This translation reflects a broader interpretation of the Hebrew text, emphasizing the relationship between the act of redemption and its worthiness.
In plain words — the whole versegenerated
Psalms 49:7 states that no man can redeem his brother or pay a ransom to God. This highlights the limitations of human efforts in securing salvation and emphasizes the futility of relying on wealth.
Frequently Asked Questionsgenerated
It means that no human being has the ability to save another from spiritual or eternal consequences through their own efforts or resources.
Ransom signifies the price paid for redemption, and this verse emphasizes that such a price cannot be met by human means.
It warns against the reliance on wealth for security and salvation, illustrating that material riches cannot achieve what only God can.
Addressing God highlights the ultimate authority and power in matters of redemption, reinforcing that only God can provide true salvation.
Reflection Questionsgenerated
- In what ways do I rely on my own efforts rather than trusting in God for redemption?
- How can I support others who are seeking spiritual freedom, recognizing the limitations of human means?
- What does this verse teach about the value of relationships and the responsibility we have toward one another?
- How can I reflect on the futility of material wealth in my own life and focus on spiritual riches?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing the nature of redemption and the reliance on God rather than human efforts.
In fact, what can one find great enough that he may give it for the ransom of his soul? But one thing was found worth as much as all people together.Early Church Fathers on Psalms 49 →
Just as there is one God, “so too there is only one mediator between God and men, the man Christ Jesus.” He is unique. He alone redeems humankind. He goes far beyond brotherly love, for he sheds his own blood for strangers.Early Church Fathers on Psalms 49 →
There are some who rely on their friends, others rely on their virtue, others on their riches. This is the presumption of mankind which relies not on God. He has spoken of virtue, he has spoken of riches, he speaks of friends.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNone [of them] can by any means redeem his brother,.... That is, "with their substance", or "riches", as the Targum and Jarchi supply.
Read John Gill on Psalms 49 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNone of them can by any means redeem his brother, nor give to God a ransom for him: -The godly has no cause for overwhelming fear because of the power of the ungodly; nor has the ungodly reason to
Read Robert Jamieson on Psalms 49 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRedeem, to wit, from death, as appears from ,10 &c.; neither from the first death, nor from the second, which he points at ,19. His brother; whom he would do his utmost to preserve in life; and consequently not himself. But he seems to mention his brother rather than himself, because when his brother is sick, he being in health hath the full command and free use of all his wealth, and strength, and wit, and all other means of redeeming his brother; which he hath not, when he himself is dangerously or desperately sick. Nor give to God; the only Lord of life. and the Judge who hath passed upon him the sentence of death.
Read Matthew Poole on Psalms 49 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:7 None [of them] can by any means redeem his brother, nor give to God a ransom for him:Ver. 7. None of them can by any means redeem his brother] And therefore all money that hath been given for masses, dirges, trentals, &c., hath been cast away; seeing Christ is the only Redeemer, and in the other world money beareth no mastery. Neither can a man buy off death, though he would give never so much. Death will not regard any ransom, neither will he rest content though thou givest many gifts, as Solomon saith in another case, Proverbs 6:35. Fie, quoth that great Cardinal Beaufort, will not death be hired? Will money do nothing? Why should I die, being so rich? If the whole realm would…
Read John Trapp on Psalms 49 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) None of them can.—Brother is here used in the wide sense of Lev 19:17, Genesis 13:11 (where rendered “the one”). The sense is the same whether we make it nominative or accusative. Death is the debt which all owe, and which each must pay for himself. No wealth can buy a man off. God, in whose hand are the issues of life and death, is not to be bribed; nor, as the next verse says, even if the arrangement were possible, would any wealth be sufficient.
Read Charles John Ellicott on Psalms 49 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. None of them can by any means redeem his brother] Wealth cannot save from death; brother, however rich, cannot save his brother; nor will God accept riches as a ransom for the life or soul of any transgressor. To procure health of body, peace of mind, redemption from death, and eternal glory, riches are sought for and applied in vain.
Read AdamClarke on Psalms 49 →CambridgeThe Cambridge Bible for Schools and Colleges7. The first answer to the question, ‘Wherefore should I fear’? These men make a god of their wealth. They trust in it and glory in it, as the godly man trusts in Jehovah and glories in Him (Psalms 32:10; Psalms 34:2). But how powerless it is! It cannot deliver anyone from death. If the rich man’s friends have so little to hope, his victims have little to fear. The language of this verse and the next is borrowed from the ancient law in Exodus 21:30, where the words ransom and redemption of life (or soul) occur together, the latter phrase being found nowhere else. If a man’s neglect to keep a dangerous ox under proper control had been the cause of another man’s death, his life was forfeit.…
Read Cambridge on Psalms 49 →Albert Barnes1798–1870Barnes' Notes on the BibleNone of them can bid any means redeem his brother - None of those who are rich.
Read Albert Barnes on Psalms 49 →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
No man can possibly redeem his brother or pay his ransom to God.
none of them can by any means redeem his brother, nor give God a ransom for him.
No man can possibly redeem his brother or pay his ransom to God.
Certainly a man cannot rescue his brother; he cannot pay God an adequate ransom price
Tyndale line
None of them can by any means redeem his brother, nor give to God a ransom for him:
None of them can by any means redeem his brother, Nor give to God a ransom for him
None of them can by any means redeem his brother, nor give to God a ransom for him:
None of them can by any means redeem his brother, nor give to God a ransom for him:
Yet a man can by no meanes redeeme his brother: he can not giue his raunsome to God,
Strictly literal
None can by any means redeem his brother, nor give to God a ransom for him,
A brother doth no one at all ransom, He doth not give to God his atonement.
A brother ransoms no one at all, || He does not give to God his atonement.
(49:8) No one can in any wise redeem his brother, nor can he give to God redemption money for himself;
It is certain that no one can redeem his brother or give God a ransom for him,
From the Latin
Hear, O my people, and I will speak: O Israel, and I will testify to thee: I am God, thy God.
Simplified
but no one can pay to rescue another from death; no one can pay a ransom to God.
Truly, no man may get back his soul for a price, or give to God the payment for himself;
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 is supported by the Septuagint, which matches 7 of the 9 words in the verse, although the word order differs. The Dead Sea Scrolls fragment 4Q85 contains part of the verse, showing some agreement with the Masoretic Text, though it is partially restored.
אָ֗ח לֹא־ פָדֹ֣ה יִפְדֶּ֣ה אִ֑ישׁ לֹא־ יִתֵּ֖ן לֵאלֹהִ֣ים כָּפְרֽוֹ׃
7 of the 9 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.
[הבטחים] [על] חיל׳ם וברב עשר׳ם יתהללו
6 words of the verse are on this fragment — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 49:7
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.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
HNcmsa — Noun common · masculine singular absoluteHNcmsa
bruth'-er ('ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ's teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (Ge 4:8); of Joseph and his brethren (Ge 42:3); of Peter and Andrew, of James and John (Mt 10:2). Of other relationships:
(1) Abram's nephew, Lot, is termed "brother" (Ge 14:14);
(2) Moses' fellow-countrymen are "brethren" (Ex 2:11; Ac 3:22; compare
Brother
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).
The Hebrew word is used in various senses in the Old Testament, as, Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Solomon 4:9) One of the same tribe. (2 Samuel 19:13) Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) An ally. (Amos 1:9) Any friend, (Job 5:15) One of the same office. (1 Kings 9:13) A fellow man. (Leviticus 19:17) Metaphorically of any similarity, as in (
Signifies in Scripture the son of the same parent or parents, Mt 1:2 Lu 6:14; a cousin or near kinsman, Ge 13:8 14:16 Joh 7:3 Ac 1:14; one of the same stock or country, Mt 5:47 Ac 3:22 Heb 7:5; a fellow-man, and equal, Mt 5:23 7:3; one beloved, 2Sa 1:26; Christians, as sons of God, Ac 9:30 11:29. In
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
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
HVqaa — Verb · Qal · infinitive absoluteHVqaa
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
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Ransom
The price or payment made for our redemption, as when it is said that the Son of man “gave his life a ransom for many” (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr.…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כֹּפֶר (kofer) has several meanings, including 'ransom' or 'price of a life,' 'pitch' (as in bitumen), 'henna' (a plant), and 'village.' It is derived from a root meaning 'cover.' The word appears in contexts related to redemption and construction, notably in Genesis 6:14 and 1 Samuel 6:18.
ref
כֹּ֫פֶר n.m. name of a plant, El Ḥenna
base
כֹּפֶר n.[m.] village;—only sg. cstr. 1 S 6:18
ref
H3724a כֹּפֶר the price of a life, ransom H3724b כֹּ֫פֶר pitch H3724c כֹּ֫פֶר name of a plant H3724d כֹּפֶר village
3724 kopher ko'-fer
from 3722; properly, a cover, i.e. (literally) a village (as
covered in); (specifically) bitumen (as used for coating), and
the henna plant (as used for dyeing); figuratively, a
redemption-price:--bribe, camphire, pitch, ransom,
satisfaction, sum of money, village.
see HEBREW for 03722
כֹּפֶר (ko.pher) — ransom.
price of a life, ransom, bribe
כֹּ֫פֶר (ko.pher) — pitch.
asphalt, pitch (as a covering)
כֹּ֫פֶר (ko.pher) — henna.
the henna plant, name of a plant (henna?)
כֹּפֶר (ko.pher) — village.
village
Another spelling of ka.phar (כָּפָר "village" H3723H)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms