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Job 9:21 — Word Study

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WLCתָּֽם־ אָ֭נִי לֹֽא־ אֵדַ֥ע נַפְשִׁ֗י אֶמְאַ֥ס חַיָּֽי׃

BSAThough Iʼănîy am blamelesstâm [morally pure, complete, innocent, perfect] I have nolôʼ concernyâdaʻ [regard, care] for myselfnephesh [my soul, my life] I despisemâʼaç [reject, abhor] my own lifechay [existence, being alive]

Word
Listen & take awayJob 9
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 21 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (chai.Yai) — no per-word recordings of the Hebrew exist to link to.
Take it away
Job 9:21quick helps
In a sentenceJob asserts his blamelessness yet expresses a profound disregard for his own life.
Who is speakingJob, in a moment of deep introspection.
Where we areIn a dialogue about suffering and divine justice.
The hard wordתָּֽם־
Take awayJob feels blameless but still rejects his own existence.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאֲנִי verbיָדַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 9:21

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 Reflection on His Sufferinggenerated

20Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty.
21Though I am blameless, I have no concern for myself; I despise my own life.
22It is all the same, and so I say, ‘He destroys both the blameless and the wicked.’
23When the scourge brings sudden death, He mocks the despair of the innocent.

Job 9:21 reveals Job's struggle with his circumstances, where he acknowledges his moral integrity yet feels a sense of futility regarding his life. This passage is part of a broader discourse where Job grapples with the nature of suffering and the seeming indifference of God, as seen in the surrounding verses, particularly Job 9:20 and Job 9:22.


Cross References

ReferenceText (BSB)
1Psalm 139:23–24Search me, O God, and know my heart; test me and know my concerns.
2Proverbs 28:26He who trusts in himself is a fool, but one who walks in wisdom will be safe.
3Jeremiah 17:9–10The heart is deceitful above all things and beyond cure. Who can understand it?
41 Corinthians 4:4My conscience is clear, but that does not vindicate me. It is the Lord who judges me.
51 John 3:20Even if our hearts condemn us, God is greater than our hearts, and He knows all things.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to


The Key Word תָּֽם, tam-generated

The word תָּם (tam) is an adjective meaning 'blameless' or 'perfect'. It conveys a sense of moral purity and completeness, often used to describe individuals of high integrity, such as Job himself. The parsing indicates that it is an adjective, emphasizing Job's self-assessment of his character.

This term is rooted in the idea of being whole or sound, lacking nothing in virtue. In the context of Job's lament, it underscores his struggle to reconcile his innocence with the suffering he endures.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses blameless for תָּֽם. The KJV and ASV also choose perfect, aligning closely with the moral implications of Job's self-description.

Where translations differ is in the rendering of תָּֽםperfect (ASV, KJV) versus innocent (FBV, ILT). This distinction reflects varying interpretations of Job's moral standing.


Sentence Structuregenerated

The finite verb אֵדַ֥ע (know) governs the main clause, with two phrases following: a noun phrase that serves as the subject and an adverbial phrase indicating negation. The structure emphasizes Job's self-reference and his emotional state.

The word order places the subject אָ֭נִי (I) prominently, highlighting Job's personal assertion of his blamelessness.


Septuagint Backgroundgenerated

The Septuagint translates תָּֽם as ἠσέβησα (I have acted wickedly), which introduces a contrasting interpretation of Job's condition, suggesting a deeper reflection on his perceived righteousness versus his actual state.

This choice in translation may indicate an interpretative shift, where the translators emphasize Job's struggle with his moral standing in light of his suffering.


In plain words — the whole versegenerated

Job 9:21 expresses Job's feeling of being blameless yet highlights his lack of concern for his own life. He feels a deep rejection of his existence despite his moral integrity, illustrating the tension between his righteousness and the suffering he faces.


Frequently Asked Questionsgenerated

What does Job mean by 'I despise my own life'?

Job is expressing a profound sense of despair and futility regarding his existence, despite his claims of being blameless.

How does Job's blamelessness relate to his suffering?

Job's blamelessness raises questions about divine justice, as he struggles to understand why a righteous person like himself suffers.

What can we learn from Job's feelings about his life?

Job's reflections invite us to consider the complexities of suffering, morality, and the human experience, prompting deeper questions about our own lives.

How does this verse connect to other parts of Job?

This verse connects to Job's broader discourse on suffering and righteousness, particularly in his dialogues with friends who question his integrity.


Reflection Questionsgenerated

  1. In what ways do I struggle with feelings of despair or futility in my own life?
  2. How can I reconcile my understanding of justice with the suffering I see around me?
  3. What does it mean to be blameless in today's context, and how does that relate to my own actions?
  4. How can I support others who are experiencing deep suffering or despair?

The early church on this verse — how the Fathers read it

The early commentary from Gregory the Dialogist reflects on Job's moral standing and the dangers of pride in self-assessment.

Gregory the DialogistMorals on the Book of Job, Book IX c. 540–604
Though I were perfect, even this my soul shall not know. Most commonly if we know the good things that we do, we are led to entertain pride; if we are ignorant of them, we cannot keep them.
Early Church Fathers on Job 9 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Job 9:21 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

[Though] I [were] perfect,.... Really and truly so, not conscious of any sin in thought, word, or deed; this is only a case supposed: [yet] would I not know my soul; I would not own myself to be so

Read John Gill on Job 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Though I were perfect, yet would I not know my soul: I would despise my life. Though I were perfect, yet would not know my soul - literally (here and in Job 9:20), 'I perfect! I should not know my soul!

Read Robert Jamieson on Job 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

i.e. Though God should acquit me in judgment, and pronounce me perfect or righteous, yet would I not know, i.e. regard or value, (as that word is oft used,) my soul, i.e. my life; as the soul frequently signifies, as ,17; and as it is explained in the following branch, where life is put for soul, and despising for not knowing: and so the same thing is repeated in differing words, and the latter clause explains the former, which was more dark and doubtful, according to the usage of sacred Scripture. So the sense is, Though God should give sentence for me, yet I should be so overwhelmed with the dread and terror of the Divine Majesty, that I should be weary of my life. And therefore I abhor…

Read Matthew Poole on Job 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Job 9:21 [Though] I [were] perfect, [yet] would I not know my soul: I would despise my life.Ver. 21. Though I were perfect] That is, of an unblameable conversation, yet could not I know mine own soul, that is, those secret sins, Psalms 19:12, those litters of lusts that lurk therein; therefore I despise my life, I have no joy at all of it, but could wish to be out of the world to be rid of these evil inmates, that will not out of doors till the house fall upon the heads of them, till the earthly tabernacle that harboureth them be at once dissolved. Others read and sense the words thus: I am perfect or upright, neither do I know mine own soul, i.e. quicquam perversi anima mea, they allowed…

Read John Trapp on Job 9 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 21. Though I were perfect] Had I the fullest conviction that, in every thought, word, and deed, I were blameless before him, yet I would not plead this; nor would I think it any security for a life of ease and prosperity, or any proof that my days should be prolonged.

Read AdamClarke on Job 9 →
CambridgeThe Cambridge Bible for Schools and Colleges

21. This feeling of being helpless in the hands of an overmastering might, which has no regard to his innocence, drives Job on to a reckless defiance of his adversary, and he will assert his innocence in His face though it should cost him his life. Going back upon the words, “if I were perfect,” he cries, I am perfect, I regard not myself, I despise my life. The phrase, I regard not, care not for, myself, is lit. I know not myself, cf. Genesis 39:6, Psalms 1:6. On the last words cf. ch. Job 7:20. The speaker feels that his bold assertion of his innocence may provoke his adversary altogether to destroy him, but he proclaims his indifference.

Read Cambridge on Job 9 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Though I were perfect - The same mode of expression occurs here again. “I perfect! I would not know it, or recognize it. If this were my view, and God judged otherwise, I would seem to be ignorant of it.

Read Albert Barnes on Job 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

Strophe c — The consciousness of his innocence not only leads him to self-assertion, but to a most violent arraignment of God as an unjust judge.

Read Daniel Denison Whedon on Job 9 →

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

BSBBerean Standard Bible2020

Though I am blameless, I have no concern for myself; I despise my own life.

WEBWorld English Bible2000

I am blameless. I don’t respect myself. I despise my life.

MSBMajority Standard Bible2022

Though I am blameless, I have no concern for myself; I despise my own life.

NETBNew English Translation2006

I am blameless. I do not know myself. I despise my life.

Tyndale line

KJVKing James Version1611

Though I were perfect, yet would I not know my soul: I would despise my life.

ASVAmerican Standard Version1901

I am perfect; I regard not myself; I despise my life.

RVARevised Version, American1894

I am perfect; I regard not myself; I despise my life.

NWBWebster's Bible1833

Though I were perfect, yet would I not know my soul: I would despise my life.

GNVGeneva Bible1599

Though I were perfite, yet I knowe not my soule: therefore abhorre I my life.

Strictly literal

DBYDarby Translation1890

Were I perfect, [yet] would I not know my soul: I would despise my life.

YLTYoung's Literal Translation1862

Perfect I am! — I know not my soul, I despise my life.

LSVLiteral Standard Version2020

I am perfect; I do not know my soul, I despise my life.

ILTInterlinear Literal Translation2000

I am innocent; I will not have regard for myself: I will despise my life.

ULBUnlocked Literal Bible2017

I am blameless, but I do not care any more about myself; I despise my own life.

From the Latin

DRADouay-Rheims (Challoner)1899

Although I should be simple, even this my soul shall be ignorant of, and I shall be weary of my life.

Simplified

FBVFree Bible Version2020

I am innocent! I don't care what happens to me. I hate my life!

BBEBible in Basic English1949

I have done no wrong; I give no thought to what becomes of me; I have no desire for life.

Word by word, the decisions they made

תָּֽם־tam- [am] blameless H8535 2 different renderings
perfectASV DBY KJV LSV NWB RVA YLT
innocentFBV ILT

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.

clausepredicateתָּֽם[am].blamelesssubjectאָ֭נִיIclauseadverbialלֹֽאnotverbאֵדַ֥עI.knownoun phrase · objectנַפְשִׁ֗selfיmyclauseverbאֶמְאַ֥סI.rejectnoun phrase · objectחַיָּֽlifeיmy

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in their wording, though the Septuagint's translation reflects a different nuance in Job's self-assessment. The key terms align closely, but the Greek rendering introduces a more complex understanding of Job's plight.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

תָּֽם־ אָ֭נִי לֹֽא־ אֵדַ֥ע נַפְשִׁ֗י אֶמְאַ֥ס חַיָּֽי׃

Septuagintthe Greek the translators chose, word by word
אָ֭נִיἠσέβησαלֹֽא־οὐκאֵדַ֥עοἶδαנַפְשִׁ֗יψυξῇאֶמְאַ֥סἀφαιρεῖταίחַיָּֽי׃μου

6 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.

Job 9:21תָּם[am] blamel[am] blamelessתָּםאֲנִיIIאֲנִילֹאnotnotלֹאיָדַעI knowI knowיָדַענֶ֫פֶשׁself myself myנֶ֫פֶשׁמָאַסI rejectI rejectמָאַסחַיlife mylife myחַיתָּמַםto finishto finishתָּמַםאָֽנֹכִ֫יIIאָֽנֹכִ֫ינָפַשׁbe refreshbe refreshedנָפַשׁחָיָהto liveto liveחָיָהמַ֫טָּהbeneathbeneathמַ֫טָּהיוֹנָהdovedoveיוֹנָהנְאֻםutteranceutteranceנְאֻםיָדַעto knowto knowיָדַעיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדאֲנִיIIאֲנִיבִּיןto understto understandבִּיןבָּקַשׁto seekto seekבָּקַשׁחַיalivealiveחַייַעַןbecausebecauseיַעַןעוֹףbirdbirdעוֹףשָׂדַיfieldfieldשָׂדַי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Job 9:21

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.

[am] blameless I not I know self my I reject life my
תָּֽם־tam- [am] blameless H8535 Adj
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means being complete or perfect, and is used to describe someone who is morally pure and gentle. In the Bible, it describes people like Job, who was called 'blameless and upright'. It is often translated as 'perfect' or 'upright'.
Amplified meaning
morally pure, complete, innocent, perfect
Tyndale gloss
complete
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.

Brown-Driver-Briggs Hebrew Lexicon (full)

תָּם adj. complete

complete, perfect

sound, wholesome

complete, morally innocent, having integrity

base

Brown-Driver-Briggs glosses

H8535 תָּם complete . complete, perfect

. sound, wholesome

. complete, morally innocent, having integrity

Strong's Hebrew Dictionary

8535 tam tawm

from 8552; complete; usually (morally) pious; specifically,

gentle, dear:--coupled together, perfect, plain, undefiled,

upright.

see HEBREW for 08552

Translators Brief Hebrew Lexicon

תָּם (tam) — complete.

1) perfect, complete

1a) complete, perfect

1a1) one who lacks nothing in physical strength, beauty, etc

1b) sound, wholesome

1b1) an ordinary, quiet sort of person

1c) complete, morally innocent, having integrity

1c1) one who is morally and ethically pure

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
[am] blameless I not I know self my I reject life my
אָ֭נִי'A.ni I H589 Pronoun
874× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנִי, אָ֑נִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H589 אֲנִי, אָ֑נִי I

Strong's Hebrew Dictionary

589 'aniy an-ee'

contracted from 595; I:--I, (as for) me, mine, myself, we, X

which, X who.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנִי (a.ni) — I.

I (first pers. sing. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
[am] blameless I not I know self my I reject life my
לֹֽא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
[am] blameless I not I know self my I reject life my
אֵדַ֥ע'e.Da' I know H3045 Verb · Qal · imperfect first person common singular
945× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Amplified meaning
regard, care
Tyndale gloss
to know
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָדַע 943 vb. know

Qal

know, learn to know

perceive

perceive and see; find out and discern

discriminate, distinguish

know by experience

recognize, admit, acknowledge, confess

consider

not know = not expect

know a person, be acquainted with

know a person carnally, of sexual intercourse

know how, to do a thing, be able to do it

be skilful in

abs. have knowledge, be wise

Niph.

be made known, be or become known, of things

make oneself known of pers.

be perceived

be instructed

Pi. cause to know

Pu. known

Hiph. make known, declare

Hoph. made known

Hithp. make oneself known

base

Brown-Driver-Briggs glosses

H3045 יָדַע know .. . know, learn to know

. perceive

. perceive and see; find out and discern

. discriminate, distinguish

. know by experience

. recognize, admit, acknowledge, confess

. consider

. not know = not expect

. know a person, be acquainted with

. know a person carnally, of sexual intercourse

. . know how, to do a thing, be able to do it

. be skilful in

. abs. have knowledge, be wise

. . be made known, be or become known, of things

. make oneself known of pers.

. be perceived

. be instructed

. cause to know

. known

. make known, declare

. made known

. make oneself known

Strong's Hebrew Dictionary

3045 yada` yaw-dah'

a primitive root; to know (properly, to ascertain by seeing);

used in a great variety of senses, figuratively, literally,

euphemistically and inferentially (including observation,

care, recognition; and causatively, instruction, designation,

punishment, etc.) (as follow):--acknowledge, acquaintance(-ted

with), advise, answer, appoint, assuredly, be aware,

(un-)awares, can(-not), certainly, comprehend, consider, X

could they, cunning, declare, be diligent, (can, cause to)

discern, discover, endued with, familiar friend, famous, feel,

can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause

to let, make) know, (come to give, have, take) knowledge, have

(knowledge), (be, make, make to be, make self) known, + be

learned, + lie by man, mark, perceive, privy to, X

prognosticator, regard, have respect, skilful, shew, can (man

of) skill, be sure, of a surety, teach, (can) tell,

Read the full entry →
Translators Brief Hebrew Lexicon

יָדַע (ya.da) — to know.

1) to know

1a) (Qal)

1a1) to know

1a1a) to know, learn to know

1a1b) to perceive

1a1c) to perceive and see, find out and discern

1a1d) to discriminate, distinguish

1a1e) to know by experience

1a1f) to recognise, admit, acknowledge, confess

1a1g) to consider

1a2) to know, be acquainted with

1a3) to know (a person carnally)

1a4) to know how, be skilful in

1a5) to have knowledge, be wise

1b) (Niphal)

1b1) to be made known, be or become known, be revealed

1b2) to make oneself known

1b3) to be perceived

1b4) to be instructed

1c) (Piel) to cause to know

1d) (Poal) to cause to know

1e) (Pual)

1e1) to be known

1e2) known, one known, acquaintance (participle)

1f) (Hiphil) to make known, declare

1g) (Hophal) to be made known

1h) (Hithpael) to make oneself known, reveal oneself

Aramaic equivalent: ye.da (יְדַע "to know" H3046)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
[am] blameless I not I know self my I reject life my
נַפְשִׁ֗יnaf.Shi self my H5315 Noun common feminine singular construct · suffix
754× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Amplified meaning
my soul, my life
Tyndale gloss
soul
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-cs | Suff — Noun common feminine singular construct · suffix
HNcfsc/Sp1bs
[am] blameless I not I know self my I reject life my
אֶמְאַ֥ס'em.'As I reject H3988 Verb · Qal · imperfect first person common singular
76× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To spurn or reject something is what this Hebrew word means. In Genesis 37:35, it is used to describe how Jacob felt when his sons told him Joseph had died.
Amplified meaning
reject, abhor
Tyndale gloss
to reject
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מָאַס] vb. reject

Qal

reject, refuse

despise

Niph. be rejected

base

[מָאַס] vb. Niph. flow, run

base

Brown-Driver-Briggs glosses

H3988a מָאַס reject H3988b מָאַס Niph. flow, run

Strong's Hebrew Dictionary

3988 ma'ac maw-as'

a primitive root; to spurn; also (intransitively) to

disappear:--abhor, cast away (off), contemn, despise, disdain,

(become) loathe(some), melt away, refuse, reject, reprobate, X

utterly, vile person.

Translators Brief Hebrew Lexicon

מָאַס (ma.as) — to reject.

1) to reject, despise, refuse

1a) (Qal)

1a1) to reject, refuse

1a2) to despise

1b) (Niphal) to be rejected

מָאַס (ma.as) — to flow.

(Niphal) to flow, run

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
[am] blameless I not I know self my I reject life my
חַיָּֽי׃chai.Yai life my H2416 Noun common masculine plural construct · suffix
498× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means life or being alive. It can refer to physical life, like in Genesis 1:20, or spiritual life, like in Psalm 30:5.
Amplified meaning
existence, being alive
Tyndale gloss
alive
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.

Brown-Driver-Briggs Hebrew Lexicon (full)

חַי adj. alive, living

of God, as the living one, the fountain of life

of man

of animals, alive, living

animals and man

(dub.) of vegetation, as thorns, green

of water, fresh

(dub.) lively, active

reviving

base

[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18

ref

חַיָּה n.f. living thing, animal

animal

in general

wild animals, on account of their vital energy and activity

living beings, of the cherubic chariot

life, only in late poetry

appetite, activity of hunger

revival, renewal

base

חַיָּה n.f. community

base

חַיִּים n.m. pl. abstr. emph. life

life: physical

life: as welfare and happiness in king's presence

sustenance, maintenance

base

Brown-Driver-Briggs glosses

H2416a חַי alive, living . . of God, as the living one, the fountain of life

. of man

. of animals, alive, living

. animals and man

. (dub.) of vegetation, as thorns, green

. of water, fresh

. (dub.) lively, active

. reviving

H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general

. wild animals, on account of their vital energy and activity

. living beings, of the cherubic chariot

. life, only in late poetry

. appetite, activity of hunger

. revival, renewal

H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical

. life: as welfare and happiness in king's presence

. sustenance, maintenance

Strong's Hebrew Dictionary

2416 chay khah'-ee

from 2421; alive; hence, raw (flesh); fresh (plant, water,

year), strong; also (as noun, especially in the feminine

singular and masculine plural) life (or living thing), whether

literally or figuratively:--+ age, alive, appetite, (wild)

beast, company, congregation, life(-time), live(-ly), living

(creature, thing), maintenance, + merry, multitude, + (be)

old, quick, raw, running, springing, troop.

see HEBREW for 02421

Translators Brief Hebrew Lexicon

חַי (chay) — alive.

adj

1) living, alive

1a) green (of vegetation)

1b) flowing, fresh (of water)

1c) lively, active (of man)

1d) reviving (of the springtime)

Aramaic equivalent: chay (חַי "living" H2417)

חַי (chay) — kinsfolk.

kinsfolk

חַיָּה (chay.yah) — living thing.

1) living thing, animal

1a) animal

1b) life

1c) appetite

1d) revival, renewal

Aramaic equivalent: che.va (חֵיוָא "beast" H2423)

חַיָּה (chay.yah) — community.

community

חַיִּים (chay.yim) — life.

1) life (abstract emphatic)

1a) life

1b) sustenance, maintenance

Morphologythe parsing behind the code
Berean parsing
N-mp | Suff — Noun common masculine plural construct · suffix
HNcmpc/Sp1bs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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