Job 31:30 — Word Study
WLCוְלֹא־ נָתַ֣תִּי לַחֲטֹ֣א חִכִּ֑י לִשְׁאֹ֖ל בְּאָלָ֣ה נַפְשֽׁוֹ׃
BSAI have notlôʼ [in no way, never] allowednâthan■ my mouthchêk [palate, the source of speech] to sinchâṭâʼ [miss the mark, go wrong] by asking forshâʼal [to inquire, wishing] his lifenephesh [soul, living being] with a curseʼâlâh [oath, a promise invoking judgment]
| Greek | English | Parsing |
|---|---|---|
| וְלֹא־ | and not | Conjunction, particle |
| נָתַ֣תִּי | I have permitted | Verb, Qal, perfect first person common singular |
| לַחֲטֹ֣א | to sin | Preposition, verb qal infinitive construct common |
| חִכִּ֑י | palate my | Noun common masculine singular construct, suffix |
| לִשְׁאֹ֖ל | by asking for | Preposition, verb qal infinitive construct common |
| בְּאָלָ֣ה | by a curse | Preposition, noun common feminine singular absolute |
| נַפְשֽׁוֹ׃ | life his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have not allowed my mouth to sin by asking for his life with a curse— |
| KJV | Neither have I suffered my mouth to sin by wishing a curse to his soul. |
| ASV | (Yea, I have not suffered my mouth to sin By asking his life with a curse); |
| YLT | Yea, I have not suffered my mouth to sin, To ask with an oath his life. |
| WEB | (I have certainly not allowed my mouth to sin by asking his life with a curse); |
| BBE | (For I did not let my mouth give way to sin, in putting a curse on his life;) |
Where they part company is נָתַן — see How Translations Differ.
The main clause is straightforward, with two subordinate phrases that clarify the manner and nature of Job's speech.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Job 31:30
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 — Job's Defense of His Integritygenerated
Job 31:30 shows Job asserting that he has not allowed his mouth to sin, emphasizing his commitment to righteousness even in the face of adversity. He reflects on the importance of speech and the moral implications of his words, particularly regarding his enemies. This verse is part of a larger discourse where Job defends his integrity against accusations of wrongdoing, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:4–5 | If you encounter your enemy’s stray ox or donkey, you must return it to him. |
| 2 | Matthew 5:43–44 | You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ |
| 3 | Romans 12:14 | Bless those who persecute you. Bless and do not curse. |
| 4 | 1 Peter 2:22–23 | “He committed no sin, and no deceit was found in His mouth.” |
| 5 | 1 Peter 3:9 | Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חָטָא, la.cha.To'generated
The verb חָטָא (chaTa') means 'to sin,' derived from the root meaning to miss the mark. It conveys the idea of failing to meet a standard or incurring guilt. In this context, Job emphasizes that he has not allowed himself to sin by cursing his enemy, highlighting the moral weight of his words.
This word is often used in the Bible to describe wrongdoing and its consequences, and it can also imply the need for repentance. Job's declaration serves to illustrate his commitment to righteousness, as he refrains from speaking ill of others even when wronged.
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 main verb of the verse is נָתַ֣תִּי, I have permitted, which governs the actions that follow. The structure includes a prepositional phrase indicating the manner in which Job has acted, followed by a noun phrase that identifies the subject of the action.
The sentence emphasizes Job's refusal to let his mouth sin, with a series of actions that clarify what he has not done, creating a strong moral stance against cursing.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but it does reflect similar themes of integrity and moral speech. The absence of a direct equivalent highlights the unique emphasis Job places on his words in the Hebrew text.
This lack of a direct correspondence suggests that the Greek translators may have interpreted the moral implications of Job's speech differently, focusing on the broader themes rather than a word-for-word translation.
In plain words — the whole versegenerated
Job 31:30 shows Job asserting that he has not allowed his mouth to sin by cursing his enemy. This verse highlights the importance of speech and morality, as Job reflects on his integrity amidst suffering.
Frequently Asked Questionsgenerated
Job is stating that he has refrained from speaking ill of his enemy, emphasizing his commitment to righteousness.
Cursing is seen as a serious moral failing, and Job's refusal to curse demonstrates his integrity and adherence to righteousness.
This verse reflects Job's struggle to maintain his integrity and righteousness in the face of suffering and accusations from his friends.
Job's example teaches the importance of being mindful of our words and the moral implications they carry, especially towards others.
Reflection Questionsgenerated
- In what ways can I ensure my words reflect my values, especially in difficult situations?
- How can I practice restraint in my speech when facing conflict or adversity?
- What does it mean to me to uphold integrity in my interactions with others?
- How can I apply Job's commitment to righteousness in my daily life?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing the moral implications of Job's words and his refusal to wish harm upon others.
Neither have I suffered my mouth to sin by wishing a curse to his soul. For he would sin, if he were to desire that to be done by God, which he himself either could not at all be able to do,Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither have I suffered my mouth to sin,.... Which, as it is the instrument of speech, is often the means of much sin; particularly of cursing men, and expressing much bitterness against enemies; but
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither have I suffered my mouth to sin by wishing a curse to his soul. Mouth - literally, palate (Job 6:30, note).
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy mouth, Heb. my palate, which being one of the instruments of speech, is put for another, or for all the rest. The sense is, If any secret passion or desire of his hurt did arise in me, I forthwith suppressed it, and did not suffer it to grow and break forth into an imprecation of hurt to him.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:30 Neither have I suffered my mouth to sin by wishing a curse to his soul.Ver. 30. Neither have I suffered my mouth to sin] Heb. my palate; which is one of the nine instruments of speech. I have not so much as broken out into any passionate word against him; but when I was raging ripe I refrained, and forbore boisterous and blustering expressions, whereby some would have vented their choler in such a case. Nothing is more easy and ordinary than to curse an enemy; by prayer at least to turn him over to God to be punished; as David did Nabal, and it was soon done. But Job, out of private revenge, dared not do this, whatever David did out of a zeal of God’ s glory, which wicked men…
Read John Trapp on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Neither have I suffered my mouth to sin] I have neither spoken evil of him, nor wished evil to him. How few of those called Christians can speak thus concerning their enemies; or those who have done them any mischief!
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges30. The verse, which is parenthetical, reads, (Yea, I suffered not my mouth to sin, To ask, with a curse, his life). He was so far from rejoicing in the evil that befell his enemy that he had never permitted himself even in hasty anger to throw out an imprecation against him. On the obligation of love to enemies comp. Proverbs 24:17 seq., Proverbs 25:21 seq.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleNeither have I suffered my mouth - Margin, as in Hebrew, palate. The word is often used for the mouth in general, and especially as the organ of the voice from the use and importance of the palate in speaking. Proverbs 8:7.
Read Albert Barnes on Job 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Wishing a curse to his soul — Rather, demanding his life with a curse. See note, Job 3:8. Job denies that he has by any imprecation sought to enlist deity against his enemy.
Read Daniel Denison Whedon on Job 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
I have not allowed my mouth to sin by asking for his life with a curse—
(I have certainly not allowed my mouth to sin by asking his life with a curse);
I have not allowed my mouth to sin by asking for his life with a curse—
I have not even permitted my mouth to sin by asking for his life through a curse –
Tyndale line
Neither have I suffered my mouth to sin by wishing a curse to his soul.
(Yea, I have not suffered my mouth to sin By asking his life with a curse);
(Yea, I suffered not my mouth to sin by asking his life with a curse;)
Neither have I suffered my mouth to sin by wishing a curse to his soul.
Neither haue I suffred my mouth to sinne, by wishing a curse vnto his soule.
Strictly literal
(Neither have I suffered my mouth to sin by asking his life with a curse;)
Yea, I have not suffered my mouth to sin, To ask with an oath his life.
Indeed, I have not permitted my mouth to sin, || To ask with an oath his life.
But I suffered not my mouth to sin by denouncing with a curse his soul:—
Indeed, I have not even allowed my mouth to sin by asking for his life with a curse.
From the Latin
For I have not given my mouth to sin, by wishing a curse to his soul.
Simplified
I have never allowed my mouth to sin by putting a curse on someone's life.
(For I did not let my mouth give way to sin, in putting a curse on his life;)
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is preserved in the verse, and while the Septuagint captures some of the essence, it does not match the Hebrew text closely enough to provide a direct translation. The differences indicate varying interpretations of Job's moral stance.
וְלֹא־ נָתַ֣תִּי לַחֲטֹ֣א חִכִּ֑י לִשְׁאֹ֖ל בְּאָלָ֣ה נַפְשֽׁוֹ׃
4 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.
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 Job 31:30
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
חֵךְ (chek) refers to the palate or roof of the mouth, encompassing meanings related to taste and the mouth as an organ for speech and kissing. The entries consistently describe it as relating to the mouth and taste, with no significant disagreement among the lexicons.
חֵךְ n.m. palate, roof of mouth, gums
base
H2441 חֵךְ
2441 chek khake
probably from 2596 in the sense of tasting; properly, the
palate or inside of the mouth; hence, the mouth itself (as the
organ of speech, taste and kissing):--(roof of the) mouth,
taste.
see HEBREW for 02596
חֵךְ (chekh) — palate.
mouth, palate, taste, gums
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אָלָה (alah) refers to an oath, particularly in the context of testimony or covenant, as well as a curse or execration. It is derived from the root meaning associated with imprecation. The entries consistently highlight its dual nature as both a solemn promise and a form of cursing.
אָלָה n.f. oath
oath in testimony
oath of covenant
curse
execration
base
H423 אָלָה oath . oath in testimony
. oath of covenant
. curse
. execration
423 'alah aw-law'
from 422; an imprecation:--curse, cursing, execration, oath,
swearing.
see HEBREW for 0422
אָלָה (a.lah) — oath.
1) oath
2) oath of covenant
3) curse
3a) from God
3b) from men
4) execration
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
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/Sp3ms