Job 31:39 — Word Study
WLCאִם־ כֹּ֭חָהּ אָכַ֣לְתִּי בְלִי־ כָ֑סֶף וְנֶ֖פֶשׁ בְּעָלֶ֣יהָ הִפָּֽחְתִּי׃
BSAifʼim I have devouredʼâkal■ [eaten without payment, consumed without cost] its producekôach [fruits, crops] withoutbᵉlîy paymentkeçeph [silver, money] or broken the spiritnephesh [caused to lose their life, afflicted, soul, life] of its tenantsbaʻal [owners, masters]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| כֹּ֭חָהּ | produce its | Noun common masculine singular construct, suffix |
| אָכַ֣לְתִּי | I have eaten | Verb, Qal, perfect first person common singular |
| בְלִי־ | not | Noun common, masculine singular construct |
| כָ֑סֶף | money | Noun common, masculine singular absolute |
| וְנֶ֖פֶשׁ | and [the] life of | Conjunction, noun common feminine singular construct |
| בְּעָלֶ֣יהָ | owners its | Noun common masculine plural construct, suffix |
| הִפָּֽחְתִּי׃ | I have caused to breathe out | Verb, Hiphil, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | if I have devoured its produce without payment or broken the spirit of its tenants, |
| KJV | If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: |
| ASV | If I have eaten the fruits thereof without money, Or have caused the owners thereof to lose their life: |
| YLT | If its strength I consumed without money, And the life of its possessors, I have caused to breathe out, |
| WEB | if I have eaten its fruits without money, or have caused its owners to lose their life, |
| BBE | If I have taken its produce without payment, causing the death of its owners; |
Where they part company is כֹּ֭חָהּ — see How Translations Differ.
The sentence is structured around a conditional statement, with two main actions connected by 'or', emphasizing Job's moral considerations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָכַל
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 31:39
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 31:39 is part of Job's speech where he defends his righteousness against accusations of wrongdoing. He lists various conditions under which he would admit guilt, emphasizing his respect for the land and its owners. This verse specifically addresses the idea of consuming the land's produce without compensation, highlighting Job's commitment to justice and fairness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:12 | When you till the ground, it will no longer yield its produce to you. You will be a fugitive and a wanderer on the earth.” |
| 2 | 1 Kings 21:13–16 | And the two scoundrels came in and sat opposite Naboth, and these men testified against him before the people, saying, “Naboth has cursed both God and the king!” So they took him outside the city and stoned him to death. |
| 3 | Proverbs 1:19 | Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors. |
| 4 | Isaiah 26:21 | For behold, the LORD is coming out of His dwelling to punish the inhabitants of the earth for their iniquity. The earth will reveal her bloodshed and will no longer conceal her slain. |
| 5 | Ezekiel 22:6–12 | See how every prince of Israel within you has used his power to shed blood. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — כֹּ֭חָהּ, Ko.chahgenerated
The word כֹּחַ (koach) means strength or power, but in this context, it refers to the produce or fruits of the land. It signifies the resources that Job could consume, emphasizing the importance of respecting the land's yield.
The noun is in the construct form, indicating a relationship with the following word, which is the possessive suffix. This construction shows that Job is speaking about the produce that belongs to the land and its owners, reinforcing his argument about fairness.
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 verse contains two main clauses governed by the conditional particle אִם ('im), indicating a hypothetical situation. The first clause states Job's action regarding the land's produce, while the second clause addresses the consequence of harming the spirit of its tenants.
The structure emphasizes Job's moral stance by presenting his actions in a conditional format, allowing him to assert his integrity while outlining the consequences of wrongdoing.
Septuagint Backgroundgenerated
The Septuagint translates כֹּ֭חָהּ as τὴν, indicating a focus on the produce itself. This choice narrows the focus to the tangible yield of the land, aligning with Job's argument about the importance of respecting what belongs to others.
The Greek word used in the LXX suggests a similar concern for the integrity of land use, reinforcing the moral implications of Job's statement.
In plain words — the whole versegenerated
Job 31:39 states that if he has eaten the produce of the land without paying for it or harmed the spirit of its owners, he would be guilty. Job emphasizes his commitment to fairness and respect for the land and its people.
Frequently Asked Questionsgenerated
Job is asserting that he has not taken advantage of the land or its owners by consuming what rightfully belongs to them without giving compensation.
This phrase highlights the emotional and social impact of his actions on the land's owners, suggesting that he respects their rights and well-being.
Job's use of conditional statements serves to clarify his integrity and moral conduct, providing a defense against accusations of wrongdoing.
This verse is part of Job's broader defense of his righteousness, where he outlines the ethical standards he has upheld throughout his life.
Reflection Questionsgenerated
- In what ways can I ensure I respect the resources and efforts of others in my life?
- How can I apply Job's commitment to fairness in my own dealings with people?
- What are some examples of times when I have seen the consequences of taking advantage of others?
- How does understanding Job's integrity challenge me to reflect on my own actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:39 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I have eaten the fruits thereof without money,.... Or, "the strength thereof without silver" (b); see Genesis 4:12, silver being the money chiefly in use in those times.
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life: Lose ... life - not literally, but 'harassed to death;' until he gave me up his land gratis
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWithout money; either without paying the price required by the right owner for the land, or by defrauding my workmen of the wages of their labours. To lose their life; killing them, that so I might have undisturbed possession of it, as Ahab did Naboth.
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:39 If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:Ver. 39. If I have eaten the fruits thereof without money] i.e. Not paying the labourers their wages, which is a bony sin, Amos 5:12-13, crying cruelty, James 5:4, such as hath a woe hanging on the heels of it, Jeremiah 22:17. See what sins it is set among, and what punishment is awarded to it, Malachi 3:5. Let Laban be guilty of it, Genesis 31:7, but Job protesteth against it here with an imprecation. Or have caused the owners thereof to lose their life] That is, the occupiers thereof, the poor rent holders (by racking their rents), to miss subsistence, so that they could not…
Read John Trapp on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 39. If I have eaten the fruits thereof without money] I have never been that narrow-minded man who, through a principle of covetousness, exhausts his land, putting himself to no charges, by labour and manure, to strengthen it; or defrauds those of their wages who were employed under him. If I have eaten the fruits of it, I have cultivated it well to produce those fruits; and this has not been without money, for I have gone to expenses on the soil, and remunerated the labourers. Or have caused the owners thereof to lose their life] Coverdale translates, Yee yf I have greved eny of the plowmen. They have not panted in labour without due recompense.
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges39. to lose their life] lit. if I have caused the soul of the owners thereof to breathe out. The reference may be either to oppressions which brought the owners to death, after which their land was seized without money, or to oppressive appropriation of the land so that the rightful owner was brought to death through penury and misery.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I have eaten the fruits thereof - Margin, strength. The strength of the earth is that which the earth produces or which is the result of its strength.
Read Albert Barnes on Job 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible39. To lose their life — Literally, breathe out their life. The idea seems to be, not of direct murder, but of “harassing to death” (thus Maurer) the rightful owners, in order that their lands might be secured.
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
if I have devoured its produce without payment or broken the spirit of its tenants,
if I have eaten its fruits without money, or have caused its owners to lose their life,
if I have devoured its produce without payment or broken the spirit of its tenants,
if I have eaten its produce without paying, or caused the death of its owners,
Tyndale line
If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
If I have eaten the fruits thereof without money, Or have caused the owners thereof to lose their life:
If I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life:
If I have eaten the fruits of it without money, or have caused its owners to lose their life:
If I haue eaten the fruites thereof without siluer: or if I haue grieued the soules of the masters thereof,
Strictly literal
If I have eaten the fruits thereof without money, and have tormented to death the souls of its owners:
If its strength I consumed without money, And the life of its possessors, I have caused to breathe out,
If I consumed its strength without money, || And the life of its possessors, I have caused to breathe out,
If I ever consumed its strength without payment, or caused the soul of its owners to grieve:
if I have eaten its harvest without paying for it or have caused its owners to lose their lives,
From the Latin
If I have eaten the fruits thereof without money, and have afflicted the soul of the tillers thereof:
Simplified
if I have taken its crops without payment or if I have caused harm to the farmers;
If I have taken its produce without payment, causing the death of its owners;
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 reads: אִם־ כֹּ֭חָהּ אָכַ֣לְתִּי בְלִי־ כָ֑סֶף וְנֶ֖פֶשׁ בְּעָלֶ֣יהָ הִפָּֽחְתִּי׃. The Septuagint matches 7 of the 8 words, showing a close correspondence in meaning, though the word order and articles differ in the Greek translation.
אִם־ כֹּ֭חָהּ אָכַ֣לְתִּי בְלִי־ כָ֑סֶף וְנֶ֖פֶשׁ בְּעָלֶ֣יהָ הִפָּֽחְתִּי׃
7 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.
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 31:39
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Part — Noun common · masculine singular constructHNcmsc
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
mun'-i: Various terms are used for money in the Bible, but the most common are the Hebrew keceph, and Greek argurion, both meaning silver. We find also qesiTah, rendered by Septuagint "lambs," probably referring to money in a particular form; chalkos, is used for money in Mt 10:9; Mr 6:8; 12:41. It was the name of a small coin of Agrippa II (Madden, Coins of the Jews); chrema, "price," is rendered money in Ac 4:37; 8:18,20; 24:26; kerma, "piece," i.e. piece of money (Joh 2:15); didrachmon, "tribute money" (Mt 17:24 the King James Version, the Revised Version (British and American) "half-shekel"); kensos, "census,"…
Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob’s purchase of a field at Shalem (Gen. 33:18, 19) for “an hundred pieces of money”=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.
The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly…
Uncointed money. --It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we…
Was anciently weighed, and did not at first exist in the form of coins. The most ancient commerce was conducted by barter, or exchanging one sort of merchandise for another. One man gave what he could spare to another, who gave him in return part of his superabundance. Afterwards, the more precious metals were used in traffic, as a value more generally known and stated, and the amount agreed upon was paid over by weight, Ge 23:16 43:21 Ex 30:24. Lastly they gave this metal, a certain weight, and a certain degree of alloy, to fix its value, and to save buyers and sellers the trouble of weighing and examining the coins. The first regular coinage among the Jews is supposed to have been in the time of Simon Maccabaeus, less than a century and a half before Christ. The coins were the…
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
Conj | N-cs — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
נָפַח (naphach) is a Hebrew verb meaning to breathe or blow. It encompasses a range of actions including inflating, scattering, and even causing life to expire. The word can be used in various forms, such as Qal (to breathe), Pual (to be blown), and Hiphil (to cause to breathe out). The entries do not indicate any significant disagreement among lexicons.
[נָפַח] vb. breathe, blow
Qal breathe, blow
Pu. a fire not blown
Hiph. (or if) the life of its (the land’s) owners I have caused them to breathe out
base
H5301 נָפַח breathe, blow
5301 naphach naw-fakh'
a primitive root; to puff, in various applications
(literally, to inflate, blow hard, scatter, kindle, expire;
figuratively, to disesteem):--blow, breath, give up, cause to
lose (life), seething, snuff.
נָפַח (na.phach) — to breathe.
1) to breathe, blow, sniff at, seethe, give up or lose (life)
1a) (Qal) to breathe, blow
1b) (Pual) to be blown
1c) (Hiphil) to cause to breathe out
HVhp1cs — Verb · Hiphil · perfect first person common singularHVhp1cs