Proverbs 1:19 — Word Study
WLCכֵּ֗ן אָ֭רְחוֹת כָּל־ בֹּ֣צֵֽעַ בָּ֑צַע אֶת־ נֶ֖פֶשׁ בְּעָלָ֣יו יִקָּֽח׃ פ
BSASuch [is]kên the fateʼôrach [result, outcome] of allkôl who are greedybâtsaʻ [covetous, extremely desirous of wealth] whose unjust gainbetsaʻ [ill-gotten profit, dishonest wealth] takeslâqach▸ [destroys, cuts off] the livesnephesh [souls, very existence] of its possessorsbaʻal [owners, masters]
| Greek | English | Parsing |
|---|---|---|
| כֵּ֗ן | [are] thus | Adverb |
| אָ֭רְחוֹת | [the] paths of | Noun common, feminine plural construct |
| כָּל־ | every | Noun common, masculine singular absolute |
| בֹּ֣צֵֽעַ | [one who] gains unjustly | Verb, Qal, participle (active) masculine singular |
| בָּ֑צַע | unjust gain | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| נֶ֖פֶשׁ | [the] life of | Noun common, feminine singular construct |
| בְּעָלָ֣יו | owners its | Noun common masculine plural construct, suffix |
| יִקָּֽח׃ פ | it will take | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors. |
| KJV | So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof. |
| ASV | So are the ways of every one that is greedy of gain; It taketh away the life of the owners thereof. |
| YLT | So [are] the paths of every gainer of dishonest gain, The life of its owners it taketh. |
| WEB | So are the ways of everyone who is greedy for gain. It takes away the life of its owners. |
| BBE | Such is the fate of everyone who goes in search of profit; it takes away the life of its owners. |
Translations agree on the core message of the verse, emphasizing the destructive nature of greed.
The sentence has a main clause followed by a relative clause, clearly linking greed to its consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּצַע
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 — Proverbs 1:19
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 — The Consequences of Greedgenerated
Proverbs 1:19 illustrates the fate of those who are greedy and pursue unjust gain. The verse emphasizes that such behavior ultimately leads to destruction, taking away the very lives of those who possess ill-gotten wealth. This warning is part of a broader teaching in the book of Proverbs about the moral implications of one's choices and the pursuit of wisdom over folly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:27 | He who is greedy for unjust gain brings trouble on his household, but he who hates bribes will live. |
| 2 | Proverbs 23:3–4 | Do not crave his delicacies, for that food is deceptive. |
| 3 | 2 Samuel 18:11–13 | “You just saw him!” Joab exclaimed. “Why did you not strike him to the ground right there? I would have given you ten shekels of silver and a warrior’s belt!” |
| 4 | 2 Kings 5:20–27 | Gehazi, the servant of Elisha the man of God, said, “Look, my master has spared this Aramean, Naaman, while not accepting what he brought. As surely as the LORD lives, I will run after him and get something from him.” |
| 5 | Jeremiah 22:17–19 | “But your eyes and heart are set on nothing except your own dishonest gain, on shedding innocent blood, on practicing extortion and oppression.” |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — בֹּ֣צֵֽעַ, Bo.tze.a'generated
The word בֹּ֣צֵֽעַ (*bo.tze.a'*) is a participle derived from the verb בָּצַע (*batsa`*), meaning to cut off or gain unjustly. It describes a person who acquires wealth through dishonest means, highlighting a moral failing associated with greed.
This term is used in a context that emphasizes the destructive nature of such greed, as it not only affects the individual but also leads to the loss of life. The parsing indicates it is an active masculine singular participle, referring to an individual engaged in the act of unjust gain.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse align closely, each conveying the idea that greed leads to destruction.
Sentence Structuregenerated
The main finite verb in this verse is יִקָּֽח (*yi.kach*), meaning 'it will take.' The structure reveals a subject, a predicate, and an object, indicating a clear relationship between greed and its consequences.
The word order emphasizes the subject כֵּ֗ן (*ken*), which introduces the fate of the greedy, followed by the actions of unjust gain that leads to the taking of lives.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term בֹּ֣צֵֽעַ is rendered as ἀφαιροῦνται (*aphairountai*), meaning 'they take away.' This choice reflects a similar understanding of the destructive nature of greed, emphasizing the act of taking rather than merely gaining.
The Greek term ὁδοί (*hodoí*) for אֹ֫רַח indicates paths or ways, reinforcing the idea of choices leading to specific outcomes.
In plain words — the whole versegenerated
Proverbs 1:19 teaches that greed leads to destruction, taking away the lives of those who pursue unjust gain. This verse serves as a warning about the consequences of being overly desirous of wealth and acting dishonestly.
Frequently Asked Questionsgenerated
This phrase suggests that pursuing wealth through dishonest means can lead to severe consequences, including loss of life or well-being.
Greed can lead individuals to make unethical choices, ultimately resulting in their own destruction and the harm of others.
The verse teaches that seeking wealth through unjust means is dangerous and can lead to dire consequences, encouraging us to pursue integrity instead.
Yes, similar warnings can be found in Proverbs 15:27 and Proverbs 23:3-4, which emphasize the negative outcomes of greed.
Reflection Questionsgenerated
- In what ways have I seen greed impact my life or the lives of others?
- How can I ensure that my pursuits are ethical and not driven by greed?
- What steps can I take to cultivate a mindset of contentment rather than covetousness?
- How does this verse challenge my understanding of wealth and success?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting that the paths of the greedy lead to the destruction of their souls, highlighting the moral implications of greed.
If the paths of the greedy seize the souls of those who possess them. He calls the paths of the greedy his subtle thoughts, whereby he diligently inquires how to increase his wealth.Early Church Fathers on Proverbs 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 1:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo [are] the ways of everyone that is greedy of gain,.... That is set upon getting riches in an unlawful way, by robberies and murder; his ways will end in the loss of his own blood and life, and in
Read John Gill on Proverbs 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
Read Robert Jamieson on Proverbs 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo, as is expressed both in the foregoing and following words, are the ways; the actions and courses, which are so in the tendency and event of them. That is greedy of pain; that seeks gain by unrighteous and wicked practices. Which; either which greediness; or rather, which gain, by comparing the last words. Taketh away the lives of the owners thereof; brings sudden and violent death upon those who had made themselves masters and possessors of such gain.
Read Matthew Poole on Proverbs 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 1:19 So [are] the ways of every one that is greedy of gain; [which] taketh away the life of the owners thereof.Ver. 19. Which taketh away the life.] The greater wealth, the greater spoil awaits a man: as a tree with thick and large boughs, every man desires to lop him. Trithemius writeth that the Templars, at the request of Philip, King of France, were put down and extinct, upon the pretext of heresy; but indeed, because they were rich, and Philip sore longed after their possessions. Cyprus for its great wealth became a spoil to the Roman’ s auri sacra fames, &c. Dεινοςκαιπαντολμοςτηςφιλοχρηματιαςερως. Covetousness is daring and desperate: it rides without reins, as Balaam did…
Read John Trapp on Proverbs 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) So are the ways . . .—The conclusion of the discourse. The same phrase occurs in Job 8:13. Which taketh away . . .—That is, covetousness takes away the life of him who has this vice in his heart, who is, according to the Hebrew idiom, the “owner” of it. (Comp. similar expressions in Proverbs 22:24; Proverbs 23:2, where an “angry” man and a man “given to appetite” are literally an owner of anger and appetite.)
Read Charles John Ellicott on Proverbs 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Which taketh away the life] A covetous man is in effect, and in the sight of God, a murderer; he wishes to get all the gain that can accrue to any or all who are in the same business that he follows-no matter to him how many families starve in consequence. This is the very case with him who sets up shop after shop in different parts of the same town or neighbourhood, in which he carries on the same business, and endeavours to undersell others in the same trade, that he may get all into his own hand.
Read AdamClarke on Proverbs 1 →CambridgeThe Cambridge Bible for Schools and Colleges19. which taketh away] Rather, It (greed of gain) taketh away the life of them that have it. It is the destruction of those who are possessed by it. The same Heb. phrase, owner or lord of, is rendered him that hath it, in Proverbs 16:22, Comp. Proverbs 22:24, an angry man, A.V.; him that is given to anger, R.V. lit. a lord, or owner, of anger, and Proverbs 23:2, a man given to appetite, lit. an owner of appetite.
Read Cambridge on Proverbs 1 →Albert Barnes1798–1870Barnes' Notes on the BibleNot robbery only, but all forms of covetousness are destructive of true life.
Read Albert Barnes on Proverbs 1 →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
Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors.
So are the ways of everyone who is greedy for gain. It takes away the life of its owners.
Such is the fate of all who are greedy, whose unjust gain takes the lives of its possessors.
Such are the ways of all who gain profit unjustly; it takes away the life of those who obtain it!
Tyndale line
So are the ways of every one that is greedy of gain; which taketh away the life of the owners thereof.
So are the ways of every one that is greedy of gain; It taketh away the life of the owners thereof.
So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof.
So are the ways of every one that is greedy of gain; who taketh away the life of its owners.
Such are the wayes of euery one that is greedy of gaine: he would take away the life of the owners thereof.
Strictly literal
So are the paths of every one that is greedy of gain: it taketh away the life of its possessors.
So [are] the paths of every gainer of dishonest gain, The life of its owners it taketh.
So [are] the paths of every gainer of dishonest gain, || It takes the life of its owners.
So are the paths of every one that is greedy after [unlawful] gain; it taketh away the life of those that own it.
So are the ways of everyone who gains riches by injustice; unjust gain takes away the lives of those who hold on to it.
From the Latin
So the wage of every covetous man destroy the souls of the possessors.
Simplified
This is what happens to you if you try to become rich through crime—it kills you!
Such is the fate of everyone who goes in search of profit; it takes away the life 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 (MT) of Proverbs 1:19 states, "כֵּ֗ן אָ֭רְחוֹת כָּל־ בֹּ֣צֵֽעַ בָּ֑צַע אֶת־ נֶ֖פֶשׁ בְּעָלָ֣יו יִקָּֽח׃ פ," which translates to the idea that the greedy will face dire consequences for their unjust gain. The Septuagint (LXX), however, does not provide a complete text for this verse, and while it matches 4 of the 9 words with the MT, it does not convey the same message or structure fully. Therefore, the LXX differs from the MT in both content and phrasing. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this specific verse, so the MT remains the primary witness for the text's meaning and implications.
כֵּ֗ן אָ֭רְחוֹת כָּל־ בֹּ֣צֵֽעַ בָּ֑צַע אֶת־ נֶ֖פֶשׁ בְּעָלָ֣יו יִקָּֽח׃ פ
4 of the 9 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 Proverbs 1:19
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.
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Part — AdverbHD
אֹ֫רַח (orach) means 'way' or 'path,' and can refer to both literal and figurative routes in life, including one's manner of living or character. It also denotes a traveler or wayfarer. The word is derived from a root meaning a well-trodden road, and it encompasses various aspects of life’s journey.
אֹ֫רַח n.m. way, path
lit.
fig. path, way, of course & fortunes of life
fig. way, of mode of living, or character
by meton. traveller, wayfarer
base
H734 אֹ֫רַח way, path . lit.
. fig. path, way, of course & fortunes of life
. fig. way, of mode of living, or character
. by meton. traveller, wayfarer
734 'orach o'-rakh
from 732; a well-trodden road (literally or figuratively);
also a caravan:--manner, path, race, rank, traveller, troop,
(by-, high-)way.
see HEBREW for 0732
אֹ֫רַח (o.rach) — way.
1) way, path
1a) path, road
1b) the path, way, passing of life (fig.)
1c) way of living (fig.)
1d) traveller, wayfarer (meton)
Aramaic equivalent: o.rach (אֹ֫רַח "way" H0735)
N-cp — Noun common · feminine plural constructHNcfpc
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…
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 absoluteHNcmsa
בָּצַע (batsa`) is a Hebrew verb meaning to cut off or break off. It encompasses actions like gaining through violence, finishing, or fulfilling something. The entries suggest a range of meanings from wrongful gain to completion. There is no significant disagreement among the lexicons on its definitions.
[בָּצַע] vb. cut off, break off, gain by violence
Qal cut off, break off
Pi. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
base
H1214 [בָּצַע] cut off, break off, gain by violence .cut off, break off
. cut off, (dis)sever; = finish, complete; accomplish (= carry out, fulfil); violently make gain of
1214 batsa` baw-tsah'
a primitive root to break off, i.e. (usually) plunder;
figuratively, to finish, or (intransitively) stop:--(be)
covet(- ous), cut (off), finish, fulfill, gain (greedily),
get, be given to (covetousness), greedy, perform, be wounded.
בָּצַע (ba.tsa) — to cut off.
: to cut off
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to end.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
1b2) to finish, complete, accomplish
1b3) to violently make gain of
בָּצַע (ba.tsa) — to cut off: to gain.
: to end
1) to cut off, break off, gain by unrighteous violence, get, finish, be covetous, be greedy
1a) (Qal)
1a1) to cut off
1a2) to stop
1a3) to gain wrongfully or by violence
1b) (Piel)
1b1) to cut off, sever
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בֶ֫צַע (betsah) refers to gain that is typically acquired through violence or unjust means. The term encompasses notions of profit and covetousness, often implying dishonesty in the acquisition of wealth. It is derived from a root that suggests plunder, indicating a focus on unethical or violent means of obtaining gain.
בֶ֫צַע n.m. gain made by violence, unjust gain, profit
base
H1215 בֶ֫צַע gain made by violence, unjust gain, profit
1215 betsa` beh'-tsah
from 1214; plunder; by extension, gain (usually
unjust):--covetousness, (dishonest) gain, lucre, profit.
see HEBREW for 01214
בֶּ֫צַע (be.tsa) — unjust-gain.
profit, unjust gain, gain (profit) acquired by violence
N-ms — Noun common · masculine singular absoluteHNcmsa
gan: In the Old Testament the translation of three Hebrew substantives, betsa`, "unjust gain," "any gain" (Jud 5:19; Job 22:3; Pr 1:19; 15:27; Isa 33:15; 56:11; Eze 22:13,17; Mic 4:13); mechir, "price" for which a thing is sold (Da 11:39, the only place where the Hebrew word is translated "gain" in the King James Version, though it occurs in other places translated "price"); tebhu'ah, "produce," "profits," "fruit" (Pr 3:14). It is the translation of one Hebrew…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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 — 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…
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/Sp3ms
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…