Habakkuk 2:10 — Word Study
WLCיָעַ֥צְתָּ בֹּ֖שֶׁת לְבֵיתֶ֑ךָ קְצוֹת־ עַמִּ֥ים רַבִּ֖ים וְחוֹטֵ֥א נַפְשֶֽׁךָ׃
BSAYou have plottedyâʻats■ [devised, consulted] shamebôsheth [a feeling of embarrassment or guilt] for your housebayith [family, dwelling place] by cutting offqâtsâh [destroying, scraping away] manyrab [a large number of] peoplesʻam [nations, groups of people] and forfeitingchâṭâʼ [sinning against, bringing harm to] your lifenephesh [soul, living being]
| Greek | English | Parsing |
|---|---|---|
| יָעַ֥צְתָּ | you have planned | Verb, Qal, perfect second person masculine singular |
| בֹּ֖שֶׁת | shame | Noun common, feminine singular absolute |
| לְבֵיתֶ֑ךָ | for house your | Preposition, noun common masculine singular construct, suffix |
| קְצוֹת־ | by cutting off | Verb, Qal, infinitive construct common |
| עַמִּ֥ים | peoples | Noun common, masculine plural absolute |
| רַבִּ֖ים | many | Adj |
| וְחוֹטֵ֥א | and [you have] sinned | Conjunction, verb qal participle (active) masculine singular |
| נַפְשֶֽׁךָ׃ | self your | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have plotted shame for your house by cutting off many peoples and forfeiting your life. |
| KJV | Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. |
| ASV | Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thy soul. |
| YLT | Thou hast counselled a shameful thing to thy house, To cut off many peoples, and sinful [is] thy soul. |
| WEB | You have devised shame to your house by cutting off many peoples, and have sinned against your soul. |
| BBE | You have been a cause of shame to your house by cutting off a number of peoples, and sinning against your soul. |
Where they part company is in the rendering of יָעַץ — see How Translations Differ.
The main clause presents the action of plotting, with two subordinate clauses detailing the means and consequences of that action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָעַץ
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 — Habakkuk 2:10
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 — Woes Against Injusticegenerated
Habakkuk 2:10 highlights the consequences of scheming against others, specifically by plotting shame for one's household. This verse is part of a broader context where Habakkuk pronounces woes against those who build their lives on injustice and violence, warning that such actions ultimately lead to personal and communal downfall. The surrounding verses emphasize the moral implications of such behavior, urging a reflection on justice and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 9:26 | ‘As surely as I saw the blood of Naboth and the blood of his sons yesterday, declares the LORD, so will I repay you on this plot of ground, declares the LORD.’ Now then, according to the word of the LORD, pick him up and throw him on the plot of ground.” |
| 2 | 2 Kings 10:7 | And when the letter arrived, they took the sons of the king and slaughtered all seventy of them. They put their heads in baskets and sent them to Jehu at Jezreel. |
| 3 | Isaiah 14:20–22 | You will not join them in burial, since you have destroyed your land and slaughtered your own people. The offspring of the wicked will never again be mentioned. |
| 4 | Jeremiah 22:30 | This is what the LORD says: “Enroll this man as childless, a man who will not prosper in his lifetime. None of his descendants will prosper to sit on the throne of David or to rule again in Judah.” |
| 5 | Jeremiah 36:31 | I will punish him and his descendants and servants for their iniquity. I will bring on them, on the residents of Jerusalem, and on the men of Judah, all the calamity about which I warned them but they did not listen.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יָעַץ, ya.'Atz.tagenerated
The verb יָעַץ (ya`ats) means to advise or counsel, and in this context, it implies a deliberate plotting or scheming. It suggests an intention behind the actions, indicating that the speaker is not merely acting but is actively devising a plan that leads to shame.
This verb's parsing as a perfect second person masculine singular shows that the subject is directly addressed, emphasizing personal responsibility in these actions. The nuance of conspiracy can also be inferred, as it often denotes a secretive or harmful intent.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יָעַץ governs the main clause, indicating the action of plotting, while the subsequent phrases elaborate on the consequences of this action. The structure emphasizes the direct relationship between the plotting and the resulting shame.
The sentence is built around a series of actions and consequences, with the main clause followed by prepositional and noun phrases that clarify the object of the plotting and the nature of the shame involved.
Septuagint Backgroundgenerated
The Septuagint translates יָעַץ as ἐβουλεύσω, which means 'I will counsel' or 'I will deliberate'. This choice indicates a similar connotation of planning but may suggest a more personal engagement in the act of scheming compared to the Hebrew.
The Greek translation captures the intent of plotting, showing that the Septuagint translators recognized the seriousness of the actions described in the Hebrew text.
In plain words — the whole versegenerated
Habakkuk 2:10 warns that plotting shame for your household by harming others leads to personal ruin. The verse emphasizes the moral consequences of such actions, showing that unjust behavior ultimately brings about one's downfall.
Frequently Asked Questionsgenerated
To plot shame for your house means to devise harmful plans that bring embarrassment or guilt to your family or household.
Cutting off many peoples refers to harming others, and this behavior can lead to forfeiting one's own life or well-being.
The word 'shame' signifies the moral and social consequences of one's actions, indicating that plotting against others results in guilt and dishonor.
This verse connects to Habakkuk's themes of justice and accountability, highlighting the consequences of unjust actions in society.
Reflection Questionsgenerated
- In what ways might I be tempted to plot shame against others in my life?
- How can I ensure that my actions contribute positively to my household and community?
- What does this verse teach about the relationship between our actions and their consequences?
- How can I seek guidance to avoid the pitfalls of unjust behavior?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast consulted shame to thy house,.... Instead of bringing real honour and glory to their church, and that into the esteem of men, by such covetousness, ambition, and arrogance, they brought it
Read John Gill on Habakkuk 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. Thou hast consulted shame to thy house by cutting off many people.
Read Robert Jamieson on Habakkuk 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWoe! it is a general and comprehensive threat against all tyrants and oppressors. To him; every one that is guilty of the sin. That coveteth an evil covetousness; or driveth a trade of oppression, to gain by what means soever, right or wrong. This is evil of sin, and will end in evil of trouble. To his house; his family, which he would enrich and greaten by raising it on the ruins of oppressed innocents. That he may set his nest on high; a proverbial speech, in allusion to birds of prey, which build their nests in the greatest heights, Obadiah 4. Greatness and an advanced estate gotten by rapine and prey may seem, but never can be, a security to any monarch. On high; higher than God and…
Read Matthew Poole on Habakkuk 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 2:10 Thou hast consulted shame to thy house by cutting off many people, and hast sinned [against] thy soul.Ver. 10. Thou hast consulted shame to thy house, &c.] Thou hast taken a wrong course both for thy house of the kingdom (so the Persians called the king’ s palace, Daniel 4:27), which shall be blown up; and for thine own private family and posterity; it is not all thy care, pains, plotting, and practising that can preserve it from ignominy and utter ruin. God will turn thy glory into shame, and make thy name to rot and stink as putrified flesh, Proverbs 10:7; Proverbs 10:9, "He that perverteth his ways shall be known." And when such a man is raked up in the dust his evil…
Read John Trapp on Habakkuk 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And hast sinned . . .—Literally, and sinning in thy soul. All the time the Babylonian oppressor was plundering these peoples he was involving his soul in guilt. (Comp. Habakkuk 1:11.)
Read Charles John Ellicott on Habakkuk 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Hast sinned against thy soul.] Thy life is forfeited by thy crimes.
Read AdamClarke on Habakkuk 2 →CambridgeThe Cambridge Bible for Schools and Colleges10. consulted shame to thy house] The next words explain that what he consulted or purposed was to cut off many nations; but this purpose shall turn out to be to the confusion of his house; Jeremiah 7:19. As the Assyrian was sent against an ungodly nation, so the Chaldean was appointed for chastisement, but neither of them understood the limits of his commission: “he thinketh not so, but it is in his heart to destroy and cut off nations not a few,” Isaiah 10:7. By cutting off many people] Or, to cut off. The text is not quite assured, the Versions render: thou hast cut off. Cf. 2 Kings 10:32. And hast sinned] Or, whilst thou sinnest against thine own life. In his purpose to cut off many…
Read Cambridge on Habakkuk 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThou hast consulted shame to thy house, the cutting off many people, and sinning against thy soul - The wicked, whether out of passion or with his whole mind and deliberate choice and will, takes
Read Albert Barnes on Habakkuk 2 →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
You have plotted shame for your house by cutting off many peoples and forfeiting your life.
You have devised shame to your house by cutting off many peoples, and have sinned against your soul.
You have plotted shame for your house by cutting off many peoples and forfeiting your life.
Your schemes will bring shame to your house. Because you destroyed many nations, you will self-destruct.
Tyndale line
Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul.
Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thy soul.
Thou hast consulted shame to thy house, by cutting off many peoples, and hast sinned against thy soul.
Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul.
Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule.
Strictly literal
Thou hast devised shame to thy house, by cutting off many peoples, and hast sinned against thine own soul.
Thou hast counselled a shameful thing to thy house, To cut off many peoples, and sinful [is] thy soul.
You have counseled a shameful thing to your house, || To cut off many peoples, and your soul [is] sinful.
Thou hast counselled shame to thy house, by cutting off many people, and sinning [against] thy soul.
You have devised shame for your house by cutting off many people, and have sinned against yourself.
From the Latin
Thou hast devised confusion to thy house, thou hast cut off many people, and thy soul hath sinned.
Simplified
Your evil schemes have brought shame upon your families, by destroying many nations you have forfeited your own lives.
You have been a cause of shame to your house by cutting off a number of peoples, and sinning against your soul.
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, with all eight words matched. The Dead Sea Scrolls show one word on the leather, with the rest supplied by an editor, indicating some damage but preserving the overall structure of the verse.
יָעַ֥צְתָּ בֹּ֖שֶׁת לְבֵיתֶ֑ךָ קְצוֹת־ עַמִּ֥ים רַבִּ֖ים וְחוֹטֵ֥א נַפְשֶֽׁךָ׃
8 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.
יעצת [בשת] [לבית׳ך] [קצות] [עמים] [רבים] [וחוטא] [נפש׳ך]
1 word on the leather — 7 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 Habakkuk 2:10
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.
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
בֹּ֫שֶׁת (bosheth) means 'shame' in Hebrew, encompassing both the feeling and the condition, as well as its cause. It can also refer to a shameful thing or an idol. The word is derived from a root meaning to be ashamed, and is noted in various contexts in the Old Testament.
בֹּ֫שֶׁת n.f. shame
shame
shameful thing
base
H1322 בֹּ֫שֶׁת shame
1322 bosheth bo'-sheth
from 954; shame (the feeling and the condition, as well as
its cause); by implication (specifically) an idol:--ashamed,
confusion, + greatly, (put to) shame(-ful thing).
see HEBREW for 0954
בֹּ֫שֶׁת (bo.shet) — shame.
1) shame
1a) shame
1b) shameful thing
N-fs — Noun common · feminine singular absoluteHNcfsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
קָצָה (qatsah) is a Hebrew verb meaning to cut off, with various nuances including to destroy or scrape off. It appears in different forms: Qal (cutting off), Piel (to cut off in Israel), and Hiphil (to scrape). The entries indicate its usage in contexts involving severing or removing.
[קָצָה] vb. cut off
Qal cutting off many peoples
Pi. to cut off in Israel
Hiph. scrape, scrape off
base
H7096 קָצָה
7096 qatsah kaw-tsaw'
a primitive root; to cut off; (figuratively) to destroy;
(partially) to scrape off:--cut off, cut short, scrape (off).
קָצָה (qa.tsah) — to cut off.
1) to cut off
1a) (Qal) to cut off
1b) (Piel) to cut off
1c) (Hiphil) to scrape, scrape off
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-mp — Noun common · masculine plural absoluteHNcmpa
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms