Psalms 31:5 — Word Study
WLCבְּיָדְךָ֮ אַפְקִ֪יד ר֫וּחִ֥י פָּדִ֖יתָה אוֹתִ֥י יְהוָ֗ה אֵ֣ל אֱמֶֽת׃
BSAto come outyâtsâʼ netresheth thiszûw to hideṭâman forkîy you(m.s.)ʼattâh securitymâʻôwz
| Greek | English | Parsing |
|---|---|---|
| בְּיָדְךָ֮ | in hand your | Preposition, noun common both singular construct, suffix |
| אַפְקִ֪יד | I entrust | Verb, Hiphil, imperfect first person common singular |
| ר֫וּחִ֥י | spirit my | Noun common both singular construct, suffix |
| פָּדִ֖יתָה | you have redeemed | Verb, Qal, perfect second person masculine singular |
| אוֹתִ֥י | the object marker me | Particle, suffix |
| יְהוָ֗ה | O Yahweh | Noun proper |
| אֵ֣ל | God of | Noun common, masculine singular construct |
| אֱמֶֽת׃ | faithfulness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Into Your hands I commit my spirit; You have redeemed me, O LORD, God of truth. |
| KJV | Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. |
| ASV | Into thy hand I commend my spirit: Thou hast redeemed me, O Jehovah, thou God of truth. |
| YLT | Into Thy hand I commit my spirit, Thou hast redeemed me, Jehovah God of truth. |
| WEB | Into your hand I commend my spirit. You redeem me, Yahweh, God of truth. |
| BBE | Into your hands I give my spirit; you are my saviour, O Lord God for ever true. |
The translations agree on the meaning of the psalmist's commitment to God.
The sentence consists of two main clauses, with the first focusing on the commitment of the spirit and the second affirming God's redemptive action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרֶשֶׁת
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 31:5
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 Cry for Help and Trust in Godgenerated
Psalm 31:5 is part of a prayer where the psalmist seeks refuge in God amidst distress. The surrounding verses express a deep reliance on God's protection and the desire for deliverance from enemies. This psalm reflects a profound trust in God's faithfulness, as the psalmist acknowledges God's role as a redeemer, which is echoed in the New Testament, particularly in Luke 23:46.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 23:46 | Then Jesus called out in a loud voice, “Father, into Your hands I commit My Spirit.” And when He had said this, He breathed His last. |
| 2 | Acts 7:59 | While they were stoning him, Stephen appealed, “Lord Jesus, receive my spirit.” |
| 3 | 2 Timothy 1:12 | For this reason, even though I suffer as I do, I am not ashamed; for I know whom I have believed, and I am convinced that He is able to guard what I have entrusted to Him for that day. |
| 4 | Psalm 71:23 | When I sing praise to You my lips will shout for joy, along with my soul, which You have redeemed. |
| 5 | Psalm 130:8 | And He will redeem Israel from all iniquity. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אַפְקִ֪יד, 'af.Kidgenerated
The verb אַפְקִ֪יד ('af.Kid) is a Hiphil imperfect form, meaning 'I entrust' or 'I commit'. It carries the nuance of placing something in someone's care, indicating both trust and responsibility. This word is often used in contexts of oversight and care, suggesting a relationship of dependence.
In this verse, it emphasizes the psalmist's act of entrusting his spirit to God, reflecting a deep faith in God's protection and reliability.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as I commit, which is consistent across other translations like the KJV and ASV.
Sentence Structuregenerated
The main verb is אַפְקִ֪יד, 'af.Kid, which governs the entire verse. The structure includes a prepositional phrase indicating the object of the commitment, followed by a clause affirming God's redemptive action.
The sentence's flow highlights the psalmist's direct address to God, emphasizing the personal nature of the relationship and the urgency of the plea.
Septuagint Backgroundgenerated
The Septuagint translates אַפְקִ֪יד as παγίδος, indicating a broader understanding of the act of entrusting, possibly implying a sense of being caught or ensnared. This choice reflects the translators' interpretation of the psalmist's situation as one of vulnerability.
This rendering shows a slight shift in focus from a simple act of commitment to an acknowledgment of the surrounding dangers and the need for divine intervention.
In plain words — the whole versegenerated
Psalm 31:5 expresses a heartfelt plea where the psalmist commits his spirit to God, recognizing Him as the redeemer. This verse emphasizes trust in God's faithfulness and protection during times of distress.
Frequently Asked Questionsgenerated
Committing one's spirit to God signifies a deep trust in His care and protection, acknowledging His authority over life and death.
This verse is echoed in the New Testament when Jesus quotes it on the cross, highlighting the continuity of trust in God through both the Old and New Testaments.
Calling God the 'God of truth' emphasizes His reliability and faithfulness, assuring believers that He keeps His promises and acts justly.
Redemption signifies being bought back or saved, illustrating God's desire to restore His people and provide them with freedom from sin and distress.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God more fully, as the psalmist did?
- How can I recognize God's faithfulness in my own experiences?
- What does it mean for me to commit my spirit to God in my daily life?
- How can I support others in their times of distress, reflecting the trust in God shown in this psalm?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting its significance in expressing trust in God, especially in moments of distress.
Here spirit indicates mind. The mind that clings to God is one spirit.Early Church Fathers on Psalms 31 →
Now, it is to be noted that the Lord cited this verse when on the cross, not that it was said of him in prophetic manner, as some commentators think, but because these words suited him when exposed to the risk of death and passion.Early Church Fathers on Psalms 31 →
"Into Your hands I commend My Spirit" [Psalms 31:5]. To Your power I commend My Spirit, soon to receive It back.Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleInto thine hand I commit my spirit,.... Either his life, as to a faithful Creator and Preserver, who was the God of his life, gave him it, and upheld his soul in it; or his soul, and the eternal
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryInto thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth. Into ... - Christ's dying words (Luke 23:46). Redeemed.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleInto thine hand, i.e. to thy care and custody, I commit my spirit, i.e. my soul or life, called a man’ s spirit, as 12:7, &c. Either, 1. To receive it; for my case is almost desperate, and I am ready to give up the ghost. Or, 2. To preserve it from the plots and malice of mine enemies. Thou hast redeemed me; thou hast delivered me formerly in great dangers, and therefore I willingly and cheerfully commit myself to thee for the future. O Lord God of truth; who hast showed thyself to be so to me, in making good thy promises.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.Ver. 5. Into thine hand I commit my spirit] So did our Saviour, so did St Stephen, and divers of the dying martyrs, with these very words, most apt and apposite surely for such a purpose. But what a wretch was that Huberus, who died with these words in his mouth, I yield my goods to the king, my body to the grave, and my soul to the devil. Thou hast redeemed] And so hast best right unto me. O Lord God of truth] I know whom I have trusted.
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) I commit.—Most memorable, even among expressions of the Psalms, as the dying words of our Lord Himself (Luke 23:46), and a long line of Christian worthies. Polycarp, Bernard, Huss, Henry V., Jerome of Prague, Luther, Melancthon, are some of the many who have passed away comforted and upheld by the psalmist’s expression of trust. But death was not in his thought, it was in life, amid its troubles and dangers, that he trusted (Hebrew, deposited as a trust) his spirit (rûach, comp. Isaiah 38:16) to God. But the gift brought to the altar by the seer of old, has been consecrated anew and yet anew. Lord God of truth.—Comp. 2 Chronicles 15:3, where, as here, there is a contrast between Jehovah…
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Into thine hand I commit my spirit] These words, as they stand in the Vulgate, were in the highest credit among our ancestors; by whom they were used in all dangers, difficulties, and in the article of death. In manus tuas, Domine, commendo spiritum meum, was used by the sick when about to expire, if they were sensible; and if not, the priest said it in their behalf. In forms of prayer for sick and dying persons, these words were frequently inserted in Latin, though all the rest of the prayer was English; for it was supposed there was something sovereign in the language itself. But let not the abuse of such words hinder their usefulness. For an ejaculation nothing can be better…
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges5. I commit &c.] Or, as P.B.V. and R.V., I commend my spirit. To God’s care he entrusts as a precious deposit the life inbreathed by God Himself (Job 10:12; Job 17:1). The context makes it plain that it is for the preservation of his life that he thus entrusts himself to God; but the further application of the words to the departing spirit is obvious and natural, and it is sanctioned and consecrated by our Lord’s use of them on the Cross (Luke 23:46). Cp. the noble words of Wis 3:1; “The souls of the righteous are in the hand of God:” and John 10:28 f.; 2 Timothy 1:12; 1 Peter 4:19 (noting how a faithful Creator corresponds to thou God of truth here). “The many instances on record…
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleInto thine hand I commit my spirit - The Saviour used this expression when on the cross, and when about to die: Luke 23:46.
Read Albert Barnes on Psalms 31 →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
Into Your hands I commit my spirit; You have redeemed me, O LORD, God of truth.
Into your hand I commend my spirit. You redeem me, Yahweh, God of truth.
Into Your hands I commit my spirit; You have redeemed me, O LORD, God of truth.
Into your hand I entrust my life; you will rescue me, O Lord, the faithful God.
Tyndale line
Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
Into thy hand I commend my spirit: Thou hast redeemed me, O Jehovah, thou God of truth.
Into thine hand I commend my spirit: thou hast redeemed me, O LORD, thou God of truth.
Into thy hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
Into thine hand I commend my spirit: for thou hast redeemed me, O Lord God of trueth.
Strictly literal
Into thy hand I commit my spirit: thou hast redeemed me, Jehovah, [thou] God of truth.
Into Thy hand I commit my spirit, Thou hast redeemed me, Jehovah God of truth.
Into Your hand I commit my spirit, || You have redeemed me, YHWH God of truth.
(31:6) Into thy hand do I commit my spirit: thou redeemest me, O Lord, the God of truth.
Into your hands I entrust my spirit; you will redeem me, Yahweh, God of trustworthiness.
From the Latin
I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin.
Simplified
I put myself in your hands. Save me, Lord, for you are a trustworthy God.
Into your hands I give my spirit; you are my saviour, O Lord God for ever true.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of this verse, with minor differences in translation and structure. The Dead Sea Scrolls also align closely with the Masoretic Text, though one word is partly restored, indicating some preservation of the original text.
בְּיָדְךָ֮ אַפְקִ֪יד ר֫וּחִ֥י פָּדִ֖יתָה אוֹתִ֥י יְהוָ֗ה אֵ֣ל אֱמֶֽת׃
6 of the 8 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.
תוציא׳ני מרשת זו טמנו ל׳י כי אתה [מעוז׳י]
6 words on the leather — 1 partly restored, 1 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 31:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HR/Ncbsc/Sp2ms — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp2ms
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
HVhi1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
HNcbsc/Sp1fs — Noun common both singular construct · suffixHNcbsc/Sp1fs
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
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo/Sp1bs — Particle · suffixHTo/Sp1bs
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)
HNpt — Noun properHNpt
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
HNcmsc — Noun common · masculine singular constructHNcmsc
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…
אֱמֶת (emeth) encompasses concepts of firmness, faithfulness, and truth. It signifies reliability and stability, often in the context of ethical or religious knowledge. The word can also function as an adverb meaning 'in truth' or 'truly.' There is a consistent emphasis on its meanings related to certainty and trustworthiness across the entries.
אֱמֶת n.f. firmness, faithfulness
reliability, sureness
stability, continuance
faithfulness, reliableness
truth
adv. in truth, truly
base
H571 אֱמֶת firmness, faithfulness . reliability, sureness
. stability, continuance
. faithfulness, reliableness
. truth
. adv. in truth, truly
571 'emeth eh'-meth
contracted from 539; stability; (figuratively) certainty,
truth, trustworthiness:--assured(-ly), establishment,
faithful, right, sure, true (-ly, -th), verity.
see HEBREW for 0539
אֱמֶת (e.met) — truth: faithful.
: faithful
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: true.
: true
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
1d3) of divine instruction
1d4) truth as a body of ethical or religious knowledge
1d5) true doctrine
adv
2) in truth, truly
אֱמֶת (e.met) — truth: certain.
: certain/fixed
1) firmness, faithfulness, truth
1a) sureness, reliability
1b) stability, continuance
1c) faithfulness, reliableness
1d) truth
1d1) as spoken
1d2) of testimony and judgment
HNcfsa — Noun common · feminine singular absoluteHNcfsa
An infinite attribute of Jehovah; adapted to make perfect both the confidence of those who believe his word and rely on his promises, and the despair of those who doubt his word and defy his threatenings, De 28:26 Nu 23:19 Ps 89:33-34 Heb 10:23.
→ EXHORTATION TO Ps 12:1; 31:23; Pr 20:6; 28:20; Mt 10:22; 24:45-47; 25:14-23; Lu 12:42-44; 16:10-12; 19:12-27; 1Co 4:2; Re 2:10
See OBEDIENCE, EXHORTATION TO
See PERSEVERANCE
See MINISTERS, FAITHFUL
See REPROOF, FAITHFULNESS IN
→ INSTANCES OF
Abraham Ga 3:9
Moses Heb 3:5
David 2Sa 22:22-25
Elijah 1Ki 19:10,14