Numbers 30:13 — Word Study
WLCכָּל־ נֵ֛דֶר וְכָל־ שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ׃
BSAHer husbandʼîysh [the man, her male partner] may confirmqûwm▸ [establish, make valid] or nullifypârar [break, make void] anykôl vowneder [pledge, promise to God] pledgeʼĕçâr [binding oath, solemn promise] herselfnephesh [her soul, her very being]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | every | Noun common, masculine singular construct |
| נֵ֛דֶר | vow | Noun common, masculine singular absolute |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| שְׁבֻעַ֥ת | oath of | Noun common, feminine singular construct |
| אִסָּ֖ר | obligation | Noun common, masculine singular absolute |
| לְעַנֹּ֣ת | to humble | Preposition, verb piel infinitive construct common |
| נָ֑פֶשׁ | self | Noun common, feminine singular absolute |
| אִישָׁ֥הּ | husband her | Noun common masculine singular construct, suffix |
| יְקִימֶ֖נּוּ | he will confirm it | Verb hiphil imperfect third person masculine singular, suffix |
| וְאִישָׁ֥הּ | and husband her | Conjunction, noun common masculine singular construct, suffix |
| יְפֵרֶֽנּוּ׃ | he will break it | Verb hiphil imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her husband may confirm or nullify any vow or any sworn pledge to deny herself. |
| KJV | Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. |
| ASV | Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. |
| YLT | 'Every vow and every oath — a bond to humble a soul — her husband doth establish it, or her husband doth break it; |
| WEB | Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. |
| BBE | Every oath, and every undertaking which she gives, to keep herself from pleasure, may be supported or broken by her husband. |
Where they part company is in the terms used for 'confirm' and 'nullify' — see How Translations Differ.
The main clause is supported by a noun phrase detailing the types of commitments involved, followed by a prepositional phrase explaining the purpose of those commitments.
6 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
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 — Numbers 30:13
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 — Regulations on Vowsgenerated
Numbers 30:13 discusses the authority of a husband over his wife's vows and pledges. It outlines the conditions under which he can confirm or nullify these commitments, emphasizing the importance of marital authority in matters of personal vows. This reflects broader themes in the Torah regarding relationships and responsibilities within marriage, as seen in other passages like 1 Corinthians 11:3–9 and 1 Peter 3:1–6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 11:3–9 | But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. |
| 2 | 1 Peter 3:1–6 | Wives, in the same way, submit yourselves to your husbands, so that even if they refuse to believe the word, they will be won over without words by the behavior of their wives |
| 3 | Numbers 29:7 | On the tenth day of this seventh month, you are to hold a sacred assembly, and you shall humble yourselves; you must not do any work. |
| 4 | Leviticus 16:29 | This is to be a permanent statute for you: On the tenth day of the seventh month, you shall humble yourselves and not do any work—whether the native or the foreigner who resides among you— |
| 5 | Leviticus 23:27–32 | “The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to the LORD. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נֵ֛דֶר, Ne.dergenerated
The word נֵ֛דֶר (Ne.der) means 'vow' and refers to a promise made to God, often involving a commitment or offering. It is derived from a root associated with making promises and appears in various contexts within the Bible, indicating the seriousness of such commitments.
In this verse, the use of נֵ֛דֶר highlights the importance of vows in the religious life of the community, as well as the authority of the husband to oversee and manage these commitments. This reflects the cultural context of the time, where familial authority played a crucial role in personal and spiritual obligations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Her husband may confirm or nullify any vow or any sworn pledge to deny herself.' The KJV and ASV agree with this wording, maintaining the focus on the husband's authority over vows.
Sentence Structuregenerated
The structure of the verse centers around the husband's actions regarding his wife's vows. The finite verbs יְקִימֶ֖נּוּ (he will confirm) and יְפֵרֶֽנּוּ (he will break) govern the sentence, indicating his authority to either validate or nullify her commitments.
The sentence is built around these actions, with several noun phrases detailing the types of commitments involved: 'any vow' and 'any sworn pledge.' This structure emphasizes the husband's pivotal role in the decision-making process regarding his wife's vows.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נֵ֛דֶר is rendered as ἐὰν (if), which introduces a conditional aspect to the vows. This choice reflects a focus on the circumstances under which the husband's authority is exercised.
The LXX translators chose περιέλῃ for the concept of 'nullify,' indicating a broader interpretation of the husband's ability to affect the vows, suggesting a more dynamic interaction with the commitments made.
In plain words — the whole versegenerated
Numbers 30:13 explains that a husband has the power to confirm or nullify any vows or sworn pledges made by his wife. This shows the authority he holds in matters concerning her commitments, reflecting the cultural context of marital relationships in ancient Israel.
Frequently Asked Questionsgenerated
To confirm a vow means that the husband agrees to the wife's commitment, making it valid and binding.
If the husband nullifies a vow, it means that the vow is no longer valid and does not hold any obligation.
Yes, one example is Jephthah's vow in Judges 11:30-31, where he promises to offer the first thing that comes out of his house if he is victorious.
The husband's authority underscores the importance of family dynamics and responsibilities in the context of ancient Israelite society, reflecting the roles defined in the Torah.
Reflection Questionsgenerated
- How do the concepts of vows and commitments apply in my own life today?
- What responsibilities do I have in my relationships regarding promises made?
- In what ways can understanding the authority dynamics in this verse inform my view of marriage?
- How can I ensure that I honor my commitments to others, as seen in the context of this verse?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 30:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleEvery vow, and every binding oath to afflict the soul,.... By fasting, as Aben Ezra observes; as when a vow was made, or a person bound herself by an oath to abstain from such and such food, or to
Read John Gill on Numbers 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfflict the soul, i.e. herself by fasting, which oft goes under that name, as ,31 23:27,32 Isa 58:5, by watching, or the like. And these words are added not for limitation, for it is manifest from ,8,10,12, that the power of parents and husbands was more general and large; but for amplification, to show that the husband had this power not only in those vows which concerned himself or his estate, but also in those which might seem only to concern her own person or body. And the reason hereof is, because the wife’ s person or body being the husband’ s right, she might not do any thing to the injury of her body without his consent.
Read Matthew Poole on Numbers 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 30:13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.Ver. 13. To afflict her soul.] This is one instance of what she may vow. She may curb wanton flesh from the use of things lawful in themselves, but harmful to her, and that by a vow, as did the Rechabites, which the devil seeing will despair; for vows are as exorcisms to allay our rebellious spirits, and as cords to hamper our treacherous hearts, when they would slip the collar, and decline the yoke. In short, a man may lawfully vow a thing that is either a part of God’ s worship - as to fast once a month before the sacrament, to pray so many times a day, &c. -…
Read John Trapp on Numbers 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Every vow, and every binding oath to afflict the soul.—Reference is again made to the two kinds of vows which are treated of in this chapter—viz., a vow to do anything, and a vow to abstain from anything.
Read Charles John Ellicott on Numbers 30 →CambridgeThe Cambridge Bible for Schools and Colleges13. to afflict the soul] See on Numbers 29:7.
Read Cambridge on Numbers 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE VOW OF THE WIFE, Numbers 30:10-16.In this case the silence of the husband cognizant of the vow gives consent, but his immediate protest annuls the obligation. 13. To afflict the soul — This was usually done by fasting.
Read Daniel Denison Whedon on Numbers 30 →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
Her husband may confirm or nullify any vow or any sworn pledge to deny herself.
Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.
Her husband may confirm or nullify any vow or any sworn pledge to deny herself.
“Any vow or sworn obligation that would bring affliction to her, her husband can confirm or nullify.
Tyndale line
Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.
Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.
Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.
Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void.
But if her husband disanulled them, the same day that he heard them, nothing that proceeded out of her lippes concerning her vowes or concerning her bondes, shall stand in effect: for her husband hath disanulled them: and the Lord will forgiue her.
Strictly literal
Every vow, and every binding oath to afflict the soul, her husband can establish it, or her husband can annul it.
'Every vow and every oath — a bond to humble a soul — her husband doth establish it, or her husband doth break it;
Every vow and every oath—a bond to humble a soul—her husband establishes it, or her husband breaks it;
(30:14) Every vow, and every binding oath to afflict the person, her husband may confirm it, or her husband may annul it.
Every vow or oath a woman takes that binds her to deny herself something may be confirmed or canceled by her husband.
From the Latin
But if forthwith he gainsay it, she shall not be bound by the promise: because her husband gainsaid it, and the Lord will be merciful to her.
Simplified
Her husband may also confirm or disallow any solemn promise or pledge the woman may make for self-denial.
Every oath, and every undertaking which she gives, to keep herself from pleasure, may be supported or broken by her husband.
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 presents the verse as: כָּל־ נֵ֛דֶר וְכָל־ שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ׃. The Septuagint matches seven of the eleven words, while the Samaritan Pentateuch shows three differences: יפיר (break), יקומו (arise), and הפירם (break), indicating variations in the understanding of the husband's authority.
כָּל־ נֵ֛דֶר וְכָל־ שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ׃
7 of the 11 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.
ואם הפר יפיר אתם אישׁה ביום שׁמעו כל מוצא שׂפתיה לנדריה ולאסר נפשׁה לא יקומו אישׁה הפירם ויהוה יסלח לה
3 words differ from the Masoretic Text: יפיר (break), יקומו (arise), הפירם (break)
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 Numbers 30:13
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
Prep | N-mp | Suff — Noun common · masculine singular absoluteHNcmsa
vou (nedher; euche; 'iccar, found only in Nu 30:6,8,10 and translated horismos, by the Septuagint: A vow could be positive (nedher) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (Ge 28:20-22, Jacob; Le 27:2,8; Nu 30; Jud 11:30, Jephthah; 1Sa 1:11, Hannah; 2Sa 15:8, Absalom; Jon 1:16, vows of heathen); or negative ('iccar), and included promises by which a person bound himself or herself to abstain from…
A promise made to God of doing some good thing or abstaining from some lawful enjoyment, under the influence of gratitude for divine goodness, of imminent danger, the apprehension of future evils, or the desire of future blessings. To fulfill a vow binding one to sin, was to all sin to sin; but no considerations of inconvenience or loss could absolve one from a vow, Ps 15:4 Mal 1:14. Jacob, going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Beth-el, to the honor of God, Ge 28:20-22. Moses enacted several laws for the regulation and execution of vows. "If thou shalt forbear to vow, it shall be no sin in thee; that which is gone out of thy lips thou shalt keep and perform,"
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
שְׁבוּעָה (shbuw`ah) refers to an oath or a curse, derived from the root meaning to swear. It encompasses the concept of something sworn, including the attesting of innocence and specifically an oath of Jehovah. The entries consistently highlight its dual meaning without significant disagreement.
שְׁבוּעָה, שְׁבֻעָה n.f. oath, curse
base
H7621 שְׁבוּעָה, שְׁבֻעָה oath, curse
7621 shbuw`ah sheb-oo-aw'
feminine passive participle of 7650; properly, something
sworn, i.e. an oath:--curse, oath, X sworn.
see HEBREW for 07650
שְׁבוּעָה (she.vu.ah) — oath.
1) oath, curse
1a) oath
1a1) attesting of innocence
1a2) curse
1b) oath (of Jehovah)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
אִסָּר (isar) refers to a bond or binding obligation, often associated with a vow of abstinence. It is derived from the root word for 'binding' and has an Aramaic equivalent. The term captures the idea of an injunction or obligation.
אִסָּר n.m. bond, binding obligation
base
H632 אִסָּר
632 'ecar es-sawr'
or riccar {is-sawr'}; from 631; an obligation or vow (of
abstinence):--binding, bond.
see HEBREW for 0631
אִסָּר (e.sar) — injunction.
bond, binding obligation, obligation
Aramaic equivalent: e.sar (אֱסָר "injunction" H0633)
Conj | Prep | N-ms — Noun common · masculine singular absoluteHNcmsa
→ A motive of obedience De 4:32-40; 6; 7; 8; 9; 10; 11; 26:16; 32:6; 1Sa 12:24; 1Ch 16:12; Ro 2:4; 2Co 5:15
→ Acknowledgment of Ps 116:12-14,17
→ See DUTY
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
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 absoluteHNcfsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3ms — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HC/Ncmsc/Sp3fs — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
V-Hiphil-Ptc — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms