Isaiah 52:3 — Word Study
WLCכִּֽי־ כֹה֙ אָמַ֣ר יְהוָ֔ה חִנָּ֖ם נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶ֖סֶף תִּגָּאֵֽלוּ׃
BSAForkîy [because of this reason] this is whatkôh the LORDYᵉhôvâh [Yehovah, The covenant Name of God] saysʼâmar■ You were soldmâkar■ [given over, handed over] for nothingchinnâm [without cost, in vain] and withoutlôʼ [not with] moneykeçeph [silver, payment] you will be redeemedgâʼal▸ [bought back, freed]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| כֹה֙ | thus | Adverb |
| אָמַ֣ר | he says | Verb, Qal, perfect third person masculine singular |
| יְהוָ֔ה | Yahweh | Noun proper |
| חִנָּ֖ם | for nothing | Adverb |
| נִמְכַּרְתֶּ֑ם | you were sold | Verb, Niphal, perfect second person masculine plural |
| וְלֹ֥א | and not | Conjunction, particle |
| בְכֶ֖סֶף | with money | Preposition, noun common masculine singular absolute |
| תִּגָּאֵֽלוּ׃ | you will be redeemed | Verb, Niphal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For this is what the LORD says: “You were sold for nothing, and without money you will be redeemed.” |
| KJV | For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money. |
| ASV | For thus saith Jehovah, Ye were sold for nought; and ye shall be redeemed without money. |
| YLT | For thus said Jehovah: 'For nought ye have been sold, And not by money are ye redeemed.' |
| WEB | For Yahweh says, “You were sold for nothing; and you will be redeemed without money.” |
| BBE | For the Lord says, You were given for nothing, and you will be made free without price. |
Translations agree on the meaning of חִנָּם — see How Translations Differ.
The sentence structure is built around a main clause with supporting phrases that elaborate on the conditions of the people's situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
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 52:3
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 Promise of Redemptiongenerated
Isaiah 52:3 is part of a larger message to Jerusalem, emphasizing that despite their past captivity, they will be redeemed. The surrounding verses call on Jerusalem to rise and shake off the dust, indicating a restoration of dignity and freedom. This promise of redemption without cost highlights God's grace and faithfulness to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 45:13 | I will raise up Cyrus in righteousness, and I will make all his ways straight. He will rebuild My city and set My exiles free, but not for payment or reward, says the LORD of Hosts.” |
| 2 | Isaiah 50:1 | This is what the LORD says: “Where is your mother’s certificate of divorce with which I sent her away? Or to which of My creditors did I sell you? Look, you were sold for your iniquities, and for your transgressions your mother was sent away. |
| 3 | Psalm 44:12 | You sell Your people for nothing; no profit do You gain from their sale. |
| 4 | Jeremiah 15:13 | Your wealth and your treasures I will give up as plunder, without charge for all your sins within all your borders. |
| 5 | 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 — 6 references, hung on the phrase they belong to
The Key Word — חִנָּם, chi.Namgenerated
The adverb חִנָּם (chi.Nam) means 'for nothing' or 'without cost.' It indicates an action taken without any expectation of payment or reward, emphasizing the grace involved in the redemption process.
In this verse, it signifies that the people were sold into captivity without reason, and their redemption will similarly come freely, underscoring the divine nature of God's saving acts.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of חִנָּם as conveying the idea of 'for nothing' or 'without cost.'
The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this understanding in their renderings, emphasizing the grace of redemption.
Sentence Structuregenerated
The verse contains a series of clauses centered around the verb אָמַר, he says, which is the main action of the sentence. The structure highlights the declaration of the LORD and the conditions of the people's situation.
The arrangement of the clauses emphasizes the relationship between being sold and the subsequent promise of redemption, with the adverbial phrases providing context.
Septuagint Backgroundgenerated
The Septuagint translates חִנָּם as δωρεὰν, which also means 'for free' or 'without payment.' This choice reinforces the idea of grace in the redemption process, aligning with the original Hebrew intent.
This translation maintains the emphasis on the absence of cost in the act of redemption, consistent with the Hebrew text.
In plain words — the whole versegenerated
Isaiah 52:3 tells us that the LORD says His people were sold without reason and will be redeemed without any payment. This highlights God's grace in their redemption, showing that it is not earned but freely given.
Frequently Asked Questionsgenerated
It indicates that their captivity was without just cause, emphasizing the unjust nature of their suffering.
Their redemption will come through God's grace and power, not through any human effort or payment.
It reassures the people of God's commitment to their freedom and restoration, highlighting His role as their redeemer.
This verse is part of a broader theme in Isaiah that speaks of hope, restoration, and God's faithfulness to His people despite their trials.
Reflection Questionsgenerated
- In what areas of my life do I need to recognize God's grace in bringing redemption?
- How can I better understand the concept of being redeemed without cost in my own faith journey?
- What does it mean for me to shake off the dust and rise up as Jerusalem is called to do?
- How can I share the message of God's free gift of redemption with others?
The early church on this verse — how the Fathers read it
Early church fathers like Basil, Jerome, and Augustine reference this verse to discuss themes of redemption and grace, highlighting the significance of being redeemed without cost.
No one is sufficient to redeem himself, unless he comes who turns away the captivity of the people, not with ransoms or with gifts, as it is written in Isaiah, but in his own blood.Early Church Fathers on Isaiah 52 →
“You shall be redeemed without money.” For it is not because of merits but because of grace and the faith of Christ that we have been reconciled to God.Early Church Fathers on Isaiah 52 →
Let us all flee to Christ. Against sin let us appeal to God, the giver of freedom. Let us request to have ourselves put up for sale that we may be redeemed by his blood.Early Church Fathers on Isaiah 52 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 52:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thus saith the Lord, ye have sold yourselves for nought,.... As Ahab did to work wickedness; as men do freely, and get nothing by it; for there is nothing got in the service of sin, Satan, and
Read John Gill on Isaiah 52 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
Read Robert Jamieson on Isaiah 52 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe have sold yourselves, by your sins, into the hands of the Chaldeans, for nought; without any price or valuable consideration paid by them, either to you or to me, your Lord and Owner. Ye shall be redeemed without money; without paying any ransom.
Read Matthew Poole on Isaiah 52 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 52:3 For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.Ver. 3. For thus saith the Lord.] Thus he pleadeth the cause of his people. Ye have sold yourselves for nought.] Heb., Ye were sold for nought. I had not so much as thanks for you from the enemy; no more hath he from the devil: and yet a letter was framed in Hildebrand’ s days as sent from the devil, wherein he kindly thanked the Popish clergy for the many souls they daily sent him to hell by their negligence and wickedness. And ye shall be redeemed without money.] Heb., Without silver. So were we. Babylonii non egerunt mihi gratias. - Piscat. Mat. Paris. Hist., A.D. 1072.
Read John Trapp on Isaiah 52 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Ye have sold yourselves . . .—Literally, ye were sold. The people had complained that Jehovah had “sold them” into the hands of their enemies (Psalms 44:12). “Not so,” is the answer. “There was no real sale, only a temporary transfer, and therefore Jehovah can redeem you at His own pleasure. A comparison with Isaiah 43:3, shows how spiritual truths may present aspects that require the most opposite illustrations.
Read Charles John Ellicott on Isaiah 52 →CambridgeThe Cambridge Bible for Schools and Colleges3–6. There is here a sudden change both in form and subject. The rhythmic structure of the preceding verses gives place to prose, and the figure of Jerusalem arising from the dust is altogether abandoned. Jehovah is represented as deliberating with Himself on the religious situation, so injurious to His honour, brought about by the unprecedented calamities of His people (Isaiah 52:4-5), and as resolving to end it by their deliverance (6). It is doubtful if the passage was the original sequel to Isaiah 52:1-2.
Read Cambridge on Isaiah 52 →Albert Barnes1798–1870Barnes' Notes on the BibleYe have sold yourselves for nought - You became captives and prisoners without any price being paid for you. You cost nothing to those who made you prisoners.
Read Albert Barnes on Isaiah 52 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3-6. Shall be redeemed without money — As the Babylonians paid no price for Israel, so they shall receive none for her return. God punishes injustice all round.
Read Daniel Denison Whedon on Isaiah 52 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For this is what the LORD says: “You were sold for nothing, and without money you will be redeemed.”
For Yahweh says, “You were sold for nothing; and you will be redeemed without money.”
For this is what the LORD says: “You were sold for nothing, and without money you will be redeemed.”
For this is what the Lord says: “You were sold for nothing, and you will not be redeemed for money.”
Tyndale line
For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
For thus saith Jehovah, Ye were sold for nought; and ye shall be redeemed without money.
For thus saith the LORD, Ye were sold for nought; and ye shall be redeemed without money.
For thus saith the LORD, Ye have sold yourselves for naught; and ye shall be redeemed without money.
For thus sayeth the Lord, Yee were solde for naught: therefore shall ye be redeemed without money.
Strictly literal
For thus saith Jehovah: Ye have sold yourselves for nought, and ye shall be redeemed without money.
For thus said Jehovah: 'For nought ye have been sold, And not by money are ye redeemed.'
For thus said YHWH: “You have been sold for nothing, || And you are redeemed without money.”
For thus hath said the Lord, For naught were you sold, and without silver shall ye be redeemed.
For this is what Yahweh says, “You were sold for nothing, and you will be redeemed without money.”
From the Latin
For thus saith the Lord: You were sold gratis, and you shall be redeemed without money.
Simplified
This is what the Lord says: You were sold for nothing, and you will be bought back without money.
For the Lord says, You were given for nothing, and you will be made free without price.
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 in their wording, affirming that the people were sold for nothing and will be redeemed without money. The Septuagint matches the Hebrew closely, maintaining the same message of grace and redemption.
כִּֽי־ כֹה֙ אָמַ֣ר יְהוָ֔ה חִנָּ֖ם נִמְכַּרְתֶּ֑ם וְלֹ֥א בְכֶ֖סֶף תִּגָּאֵֽלוּ׃
9 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.
כיא כוה אמר יהוה חנם נמכרתםה ולוא בכסף תגאלו
9 words on the leather.
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 52:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
nuth'-ing (lo', lo' @me'umah, etc.; medeis, oudeis): "Nothing" is represented by various words and phrases, often with lo', which is properly a substantive with the meaning of "nothing." Most frequently we have lo' me'umah, "not anything" (Ge 40:15; Jud 14:6).
Other forms are lo' dhabhar, "not anything"; (Ge 19:8); lo'khol, "not any(thing)" (Ge 11:6; Pr 13:7); la' (Aramaic), "no," "nothing" (Da 4:35, "as nothing"); 'ephec, "end," "cessation" (Isa 34:12); bilti, "without," "save," "not" (
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
V-Niphal-Perf-2mp — Verb · Niphal · perfect second person masculine pluralHVNp2mp
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)
Conj | Part — Conjunction · particleHC/Tn
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
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-Niphal-Imperf-2mp — Verb · Niphal · imperfect second person masculine pluralHVNi2mp