Psalms 107:2 — Word Study
WLCיֹ֭אמְרוּ גְּאוּלֵ֣י יְהוָ֑ה אֲשֶׁ֥ר גְּ֝אָלָ֗ם מִיַּד־ צָֽר׃
BSALet the redeemedgâʼal [those saved, set free] of the LORDYᵉhôvâh [Yehovah, The covenant Name of God] say soʼâmar▸ whomʼăsher He has redeemedgâʼal■ [bought back, rescued] from the handyâd [power, control] of the enemytsar [adversary, oppressor]
| Greek | English | Parsing |
|---|---|---|
| יֹ֭אמְרוּ | let them say | Verb, Qal, imperfect third person masculine plural |
| גְּאוּלֵ֣י | [the] redeemed of | Verb, Qal, participle (passive) masculine plural common |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֲשֶׁ֥ר | whom | Particle |
| גְּ֝אָלָ֗ם | he has redeemed them | Verb qal perfect third person masculine singular, suffix |
| מִיַּד־ | from [the] hand of | Preposition, noun common both singular construct |
| צָֽר׃ | [the] opponent | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy |
| KJV | Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; |
| ASV | Let the redeemed of Jehovah say so, Whom he hath redeemed from the hand of the adversary, |
| YLT | Let the redeemed of Jehovah say, Whom He redeemed from the hand of an adversary. |
| WEB | Let the redeemed by Yahweh say so, whom he has redeemed from the hand of the adversary, |
| BBE | Let those whose cause the Lord has taken up say so, his people whom he has taken out of the hands of their haters; |
The translations agree on the call for the redeemed to declare their redemption.
The sentence consists of a main clause and a relative clause that provides additional information about the subject.
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 — Psalms 107:2
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 — A Call to Thanksgivinggenerated
Psalm 107:2 calls upon those redeemed by the LORD to openly declare their deliverance. This verse emphasizes the importance of recognizing and vocalizing God's saving actions, fitting within a larger context of gratitude and acknowledgment of His goodness, as seen in the preceding verse, Psalm 107:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:5 | Into Your hands I commit my spirit; You have redeemed me, O LORD, God of truth. |
| 2 | Psalm 130:8 | And He will redeem Israel from all iniquity. |
| 3 | Exodus 15:16 | and terror and dread will fall on them. By the power of Your arm they will be as still as a stone until Your people pass by, O LORD, until the people You have bought pass by. |
| 4 | Deuteronomy 15:15 | Remember that you were slaves in the land of Egypt, and the LORD your God redeemed you; that is why I am giving you this command today. |
| 5 | Isaiah 35:9 | No lion will be there, and no vicious beast will go up on it. Such will not be found there, but the redeemed will walk upon it. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — גְּאוּלֵ֣י, ge.'u.Leigenerated
The word גָּאַל (ga'al) is a verb meaning to redeem, and it often refers to the act of a kinsman-redeemer. This concept includes the idea of buying back property or delivering individuals from bondage, which is foundational in understanding God's relationship with His people.
In this verse, the participle form גְּאוּלֵ֣י emphasizes the ongoing state of being redeemed, indicating that those who have been saved by God are to actively express their gratitude and testimony.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, emphasizing the call for the redeemed to declare their redemption from the enemy.
Sentence Structuregenerated
The main verb is יֹ֭אמְרוּ, let them say, which governs the entire sentence. This verb is followed by a noun phrase identifying the subject — גְּאוּלֵ֣י יְהוָ֑ה, the redeemed of the LORD, and a relative clause that describes them.
The structure highlights the imperative nature of the call to speak, emphasizing that those redeemed have a responsibility to proclaim their deliverance.
Septuagint Backgroundgenerated
The Septuagint translates יֹ֭אמְרוּ as εἰπάτωσαν (eipatosan), which also means 'let them say.' This choice maintains the imperative tone of the Hebrew, calling for a vocal declaration.
For גְּאוּלֵ֣י, the LXX uses λελυτρωμένοι (lelutromenoi), which conveys the idea of those who have been redeemed or set free, aligning closely with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 107:2 encourages those who have been redeemed by the LORD to speak out about their deliverance from their enemies. This reflects the importance of acknowledging God's saving power and sharing that testimony with others.
Frequently Asked Questionsgenerated
To be redeemed by the LORD means to be saved or delivered from danger, often in a spiritual sense, as God intervenes to rescue His people from their enemies.
It is important for the redeemed to declare their redemption as a testimony of God's faithfulness and power, encouraging others and acknowledging His goodness.
The enemies referred to can be understood both literally as physical adversaries and metaphorically as spiritual forces that oppose God's people.
This verse connects to broader themes of thanksgiving and recognition of God's deliverance throughout the Psalms, encouraging believers to remember and proclaim God's acts of salvation.
Reflection Questionsgenerated
- In what ways have I experienced God's redemption in my life?
- How can I share my testimony of God's saving work with others?
- What does it mean for me to declare my faith in God publicly?
- How can I encourage others who may feel trapped by their circumstances?
The early church on this verse — how the Fathers read it
Early church fathers, like Augustine of Hippo, referenced this verse to emphasize the importance of proclaiming God's redemptive work.
"Let them say who are redeemed of the Lord, whom He has redeemed from the hand of their enemies" [Psalms 107:2].Early Church Fathers on Psalms 107 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 107:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the redeemed of the Lord say so,.... That the Lord is good, and his mercy everlasting; since their redemption is a proof of his goodness, and an instance of his mercy; this is not to be
Read John Gill on Psalms 107 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy; O give thanks unto the Lord, for he is good; for his mercy endureth forever - from Psalms 106:1.
Read Robert Jamieson on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe redeemed of the Lord; all they whom God hath redeemed, as it is expressed in the next clause, or delivered from all the following calamities. Say so, to wit, that the Lord is good, &c., as it is . Of the enemy; of such as had taken them captives, either in battle, or in their travels, to which they were led by their own inclinations, or by their necessary occasions.
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:2 Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;Ver. 2. Let the redeemed of the Lord] Four sorts of whom are afterwards instanced: 1. exiles; 2. prisoners; 3. sick persons; 4. seamen. These and the like must praise him in a special manner for their deliverance. From the hand of the enemy] Or, of distress.
Read John Trapp on Psalms 107 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Redeemed of the Lord.—See for this grand expression, for which so high a destiny was prepared, Isaiah 62:12; and comp. Isaiah 63:4; Isaiah 35:9.
Read Charles John Ellicott on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Let the redeemed of the Lord say so] For they have had the fullest proof of this goodness, in being saved by the continuing stream of his mercy.
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. An invitation to the returned exiles to join in grateful confession of Jehovah’s lovingkindness.
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the redeemed of the Lord say so - They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character.
Read Albert Barnes on Psalms 107 →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
Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy
Let the redeemed by Yahweh say so, whom he has redeemed from the hand of the adversary,
Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy
Let those delivered by the Lord speak out, those whom he delivered from the power of the enemy,
Tyndale line
Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;
Let the redeemed of Jehovah say so, Whom he hath redeemed from the hand of the adversary,
Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the adversary;
Let the redeemed of the LORD say so , whom he hath redeemed from the hand of the enemy;
Let them, which haue bene redeemed of the Lord, shewe how he hath deliuered them from the hand of the oppressour,
Strictly literal
Let the redeemed of Jehovah say so, whom he hath redeemed from the hand of the oppressor,
Let the redeemed of Jehovah say, Whom He redeemed from the hand of an adversary.
Let the redeemed of YHWH say [so], || Whom He redeemed from the hand of an adversary.
Thus let the Lord's redeemed say, even those whom he hath redeemed from the hand of the adversary;
Let the redeemed of Yahweh speak out, those he has rescued from the hand of the enemy.
From the Latin
My heart is ready, O God, my heart is ready: I will sing, and will give praise, with my glory.
Simplified
Let those the Lord has saved say that they are saved; those he has rescued from the power of the enemy.
Let those whose cause the Lord has taken up say so, his people whom he has taken out of the hands of their haters;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all seven words matching in the Hebrew and Greek texts. The Dead Sea Scrolls show partial restoration, confirming the essential elements of the verse.
יֹ֭אמְרוּ גְּאוּלֵ֣י יְהוָ֑ה אֲשֶׁ֥ר גְּ֝אָלָ֗ם מִיַּד־ צָֽר׃
7 of the 7 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.
[יאמרו] גאולי [יהוה] [אשר] גאל׳ם מיד צר
2 words on the leather — 2 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 Psalms 107:2
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.
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-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
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…
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
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
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-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
N-ms — Noun common · masculine singular absoluteHNcmsa