Proverbs 18:7 — Word Study
WLCפִּֽי־ כְ֭סִיל מְחִתָּה־ ל֑וֹ וּ֝שְׂפָתָ֗יו מוֹקֵ֥שׁ נַפְשֽׁוֹ׃
BSAA fool’skᵉçîyl [stupid, silly, or unwise] mouthpeh [lip, or edge of speech] is his ruinmᵉchittâh [own, destruction, or terror] and his lipssâphâh [language, or words] [are] a snaremôwqêsh [trap, or net] to his soulnephesh [very own, living being, or essence]
| Greek | English | Parsing |
|---|---|---|
| פִּֽי־ | [the] mouth of | Noun common, masculine singular construct |
| כְ֭סִיל | a fool | Adj |
| מְחִתָּה־ | [is] ruin | Noun common, feminine singular absolute |
| ל֑וֹ | of him | Preposition, suffix |
| וּ֝שְׂפָתָ֗יו | and lips his | Conjunction, noun common feminine dual construct, suffix |
| מוֹקֵ֥שׁ | [are] [the] snare of | Noun common, masculine singular construct |
| נַפְשֽׁוֹ׃ | life his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A fool’s mouth is his ruin, and his lips are a snare to his soul. |
| KJV | A fool’s mouth is his destruction, and his lips are the snare of his soul. |
| ASV | A fool’s mouth is his destruction, And his lips are the snare of his soul. |
| YLT | The mouth of a fool [is] ruin to him, And his lips [are] the snare of his soul. |
| WEB | A fool’s mouth is his destruction, and his lips are a snare to his soul. |
| BBE | The mouth of a foolish man is his destruction, and his lips are a net for his soul. |
Where they part company is כְ֭סִיל — see How Translations Differ.
Two main clauses connected by a conjunction, emphasizing the relationship between speech and its consequences.
5 commentators on this verse
Gill, Jamieson, 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 — Proverbs 18:7
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 — Wisdom and Foolishness in Proverbsgenerated
Proverbs 18:7 highlights the destructive nature of foolish speech, illustrating how a fool's words can lead to personal ruin and entrapment. This verse is part of a broader discourse on the consequences of foolishness, as seen in the surrounding verses, including Proverbs 18:6 and 18:8, which further emphasize the pitfalls of careless talk and gossip.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:8–14 | A wise heart will receive commandments, but foolish lips will come to ruin. |
| 2 | Proverbs 12:13 | An evil man is trapped by his rebellious speech, but a righteous man escapes from trouble. |
| 3 | Proverbs 13:3 | He who guards his mouth protects his life, but the one who opens his lips invites his own ruin. |
| 4 | Ecclesiastes 10:11–14 | If the snake bites before it is charmed, there is no profit for the charmer. |
| 5 | Proverbs 6:2 | if you have been trapped by the words of your lips, ensnared by the words of your mouth, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — כְ֭סִיל, Khe.silgenerated
The Hebrew word כְּסִיל (*Khe.sil*) is an adjective meaning 'fool' and describes someone lacking wisdom or understanding. It is derived from a root that suggests a sense of being 'fat' or 'heavy,' often used metaphorically to indicate a person who is foolish or simple-minded. This word appears frequently in the Old Testament, serving as a warning against foolish behavior and the rejection of divine wisdom.
In this verse, it underscores the consequences of foolishness, particularly how a fool's mouth leads to his own destruction, illustrating the broader theme of wisdom versus folly in the book of Proverbs.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term a fool, consistent with the KJV and other translations like the ASV and WEB. All these versions maintain the original meaning of כְ֭סִיל.
The only variation comes from the FBV, which opts for stupid, a rendering that emphasizes the foolishness but is less formal than the others.
Sentence Structuregenerated
The sentence is structured around two main clauses, with the finite verbs מְחִתָּה (*is ruin*) and מוֹקֵשׁ (*are snare*) governing the respective subjects. The first clause discusses the mouth of the fool, while the second addresses the fool's lips, creating a parallel structure that emphasizes the consequences of both.
The Hebrew word order places the subject first, highlighting the fool's mouth and lips as the focus of the verse, leading to the outcomes of ruin and entrapment.
Septuagint Backgroundgenerated
The Septuagint translates פֶּה (*peh*) as στόμα, which also means 'mouth.' This choice aligns closely with the Hebrew, maintaining the emphasis on speech.
For כְּסִיל, the translation is ἄφρονος, meaning 'foolish' or 'without understanding,' which captures the essence of the Hebrew term while also reflecting a broader Greek understanding of foolishness.
In plain words — the whole versegenerated
Proverbs 18:7 tells us that a fool's mouth leads to his own destruction, and his lips can trap his very essence. This verse warns against the dangers of foolish speech and highlights the consequences of not using wisdom in our words.
Frequently Asked Questionsgenerated
It means that foolish speech can lead to one's own downfall and destruction.
Lips can trap a person in sin or lead them into situations that harm their essence or well-being.
The Bible warns against foolishness because it leads to poor decisions and negative consequences, distancing one from God's wisdom.
The word 'fool' emphasizes a lack of understanding and wisdom, serving as a cautionary term throughout Proverbs.
Reflection Questionsgenerated
- In what ways have I seen the consequences of foolish speech in my life or the lives of others?
- How can I ensure that my words reflect wisdom rather than foolishness?
- What practical steps can I take to avoid being ensnared by my own words?
- How does this verse challenge me to think about the impact of my speech on my relationships?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Proverbs 18:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA fool's mouth [is] his destruction,.... The cause of it; for his contentions, and quarrels, and evil speaking, lawsuits are commenced against him, which bring ruin upon himself and his family now;
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA fool's mouth is his destruction, and his lips are the snare of his soul. A fool's ... lips (are) the snare of his soul. He is ruined by his own recklessness and wantonness of speech.
Read Robert Jamieson on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:7 A fool’ s mouth [is] his destruction, and his lips [are] the snare of his soul. Ver. 7. A fool’ s mouth is his destruction.] Proverbs 10:14; Proverbs 12:13; Proverbs 13:3
Read John Trapp on Proverbs 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) A fool’s mouth is his destruction.—See above on Proverbs 12:13.
Read Charles John Ellicott on Proverbs 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Snare of his soul — Or life. His language endangers his life; and, in a higher sense, his soul also. Comp. Proverbs 10:14; Proverbs 13:3. For the figure snare, comp. Proverbs 2:13; Proverbs 13:14; Proverbs 14:27.
Read Daniel Denison Whedon on Proverbs 18 →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
A fool’s mouth is his ruin, and his lips are a snare to his soul.
A fool’s mouth is his destruction, and his lips are a snare to his soul.
A fool’s mouth is his ruin, and his lips are a snare to his soul.
The mouth of a fool is his ruin, and his lips are a snare for his life.
Tyndale line
A fool’s mouth is his destruction, and his lips are the snare of his soul.
A fool’s mouth is his destruction, And his lips are the snare of his soul.
A fool’s mouth is his destruction, and his lips are the snare of his soul.
A fool's mouth is his destruction, and his lips are the snare of his soul.
A fooles mouth is his owne destruction, and his lips are a snare for his soule.
Strictly literal
A fool's mouth is destruction to him, and his lips are a snare to his soul.
The mouth of a fool [is] ruin to him, And his lips [are] the snare of his soul.
The mouth of a fool [is] ruin to him, || And his lips [are] the snare of his soul.
The mouth of the fool is a destruction to himself, and his lips are the snare of his soul.
A fool's mouth is his ruin and he ensnares himself with his lips.
From the Latin
The mouth of a fool is his destruction: and his lips are the ruin of his soul.
Simplified
Stupid people are caught out by what they say; their own words trap them.
The mouth of a foolish man is his destruction, and his lips are a net for his soul.
Word by word, the decisions they made
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 and the Septuagint agree in their wording for Proverbs 18:7, with all seven words matched in the translation. This consistency reinforces the meaning of the verse across both texts.
פִּֽי־ כְ֭סִיל מְחִתָּה־ ל֑וֹ וּ֝שְׂפָתָ֗יו מוֹקֵ֥שׁ נַפְשֽׁוֹ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 18:7
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 פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms — Noun common · masculine singular constructHNcmsc
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…
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Adj — AdjHAamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
מְחִתָּה (mchittah) refers to concepts of terror, destruction, and ruin. It is derived from a root meaning dissolution, indicating both physical ruin and emotional dismay. The entries consistently highlight its association with fear and devastation.
מְחִתָּה n.f. terror, destruction, ruin
base
H4288 מְחִתָּה terror, destruction, ruin
4288 mchittah mekh-it-taw'
from 2846; properly, a dissolution; concretely, a ruin, or
(abstractly) consternation:--destruction, dismaying, ruin,
terror.
see HEBREW for 02846
מְחִתָּה (me.chit.tah) — terror.
1) destruction, ruin, terror, a breaking
1a) terror, dismay, object of terror
1b) ruin
N-fs — Noun common · feminine singular absoluteHNcfsa
roo'-in (haricah, etc.; rhegma): "Ruin," the translation of haricah (Am 9:11; compare Ac 15:16, where the Revised Version (British and American) Greek text, ta katestrammena), and of a number of other Hebrew words: in Lu 6:49 rhegma, "breakage," is used both in a literal sense (Isa 23:13; 25:2, of fallen buildings; Eze 27:27; 31:13, of a state or people; Lu 6:49, of a house, etc.) and with a moral significance (Pr 26:28). the Revised Version margin correctly renders mikhshol in
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word שָׂפָה (*saphah*) encompasses meanings related to 'lip,' 'speech,' and 'edge.' It is derived from concepts of termination, suggesting boundaries like the edge of a vessel or the bank of a river. The word can refer to physical lips, language, or the edges of various objects, including shores.
שָׂפָה 176 n.f. lip, speech, edge
lip
language
edge: shore of sea; bank of river
base
H8193 שָׂפָה lip, speech, edge . lip
. language
. edge: shore of sea; bank of river
8193 saphah saw-faw'
or (in dual and plural) sepheth {sef-eth'}; probably from
5595 or 8192 through the idea of termination (compare 5490);
the lip (as a natural boundary); by implication, language; by
analogy, a margin (of a vessel, water, cloth, etc.):--band,
bank, binding, border, brim, brink, edge, language, lip,
prating, ((sea-))shore, side, speech, talk, (vain) words.
see HEBREW for 05595
see HEBREW for 08192
see HEBREW for 05490
שָׂפָה (sa.phah) — lips.
: lips/mouth
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: words.
: words/language
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: edge.
: edge/border/opening
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
שָׂפָה (sa.phah) — lip: shore.
: shore/bank(of_sea/river)
1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding
1a) lip (as body part)
1b) language
1c) edge, shore, bank (of cup, sea, river, etc)
Conj | N-fd | Suff — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp3ms
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms