Proverbs 22:5 — Word Study
WLCצִנִּ֣ים פַּ֭חִים בְּדֶ֣רֶךְ עִקֵּ֑שׁ שׁוֹמֵ֥ר נַ֝פְשׁ֗וֹ יִרְחַ֥ק מֵהֶֽם׃
BSAThornstsên [sharp objects that can hurt] and snarespach [nets or traps] [lie] on the pathderek [way of life, road] of the perverseʻiqqêsh [twisted, false, or distorted] he who guardsshâmar [protects, watches over] his soulnephesh [the essence of a person, living being] stays farrâchaq▸ [removes himself, creates distance]
| Greek | English | Parsing |
|---|---|---|
| צִנִּ֣ים | thorns | Noun common, masculine plural absolute |
| פַּ֭חִים | snares | Noun common, masculine plural absolute |
| בְּדֶ֣רֶךְ | [are] in [the] path of | Preposition, noun common both singular construct |
| עִקֵּ֑שׁ | a perverse [person] | Adj |
| שׁוֹמֵ֥ר | [one who] guards | Verb, Qal, participle (active) masculine singular |
| נַ֝פְשׁ֗וֹ | self his | Noun common feminine singular construct, suffix |
| יִרְחַ֥ק | he will be far | Verb, Qal, imperfect third person masculine singular |
| מֵהֶֽם׃ | from them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thorns and snares lie on the path of the perverse; he who guards his soul stays far from them. |
| KJV | Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them. |
| ASV | Thorns and snares are in the way of the perverse: He that keepeth his soul shall be far from them. |
| YLT | Thorns — snares [are] in the way of the perverse, Whoso is keeping his soul is far from them. |
| WEB | Thorns and snares are in the path of the wicked; whoever guards his soul stays far from them. |
| BBE | Thorns and nets are in the way of the twisted: he who keeps watch over his soul will be far from them. |
The translations agree on the essential meaning, emphasizing the dangers of a twisted path and the importance of guarding one's soul.
The verse consists of two main clauses, each describing the consequences of the actions taken by the subject.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
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 22:5
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 on Life's Pathgenerated
Proverbs 22:5 illustrates the dangers that accompany a perverse lifestyle, indicating that those who choose this path will encounter obstacles and traps. The surrounding verses emphasize the value of humility and the fear of the LORD, suggesting that true wisdom leads to life and honor, contrasting the outcomes of the righteous and the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:15 | Good understanding wins favor, but the way of the faithless is difficult. |
| 2 | Proverbs 15:19 | The way of the slacker is like a hedge of thorns, but the path of the upright is a highway. |
| 3 | Joshua 23:13 | know for sure that the LORD your God will no longer drive out these nations before you. Instead, they will become for you a snare and a trap, a scourge in your sides and thorns in your eyes, until you perish from this good land that the LORD your God has given you. |
| 4 | Job 18:8 | For his own feet lead him into a net, and he wanders into its mesh. |
| 5 | Psalm 11:6 | On the wicked He will rain down fiery coals and sulfur; a scorching wind will be their portion. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עִקֵּשׁ, 'i.Keshgenerated
The Hebrew word עִקֵּשׁ (iqqesh) describes something that is twisted or perverse. It conveys a sense of moral distortion, suggesting that a person who lives in this manner is not straightforward or honest.
This term appears in various contexts throughout the Old Testament, consistently highlighting negative traits or behaviors. The verse warns that such a path is fraught with dangers, represented by thorns and snares.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined according to the Berean Standard Bible, which aligns closely with the KJV and ASV, all using the path of the perverse for עִקֵּשׁ.
Sentence Structuregenerated
The finite verbs here are שׁוֹמֵר (sho.Mer), he guards, and יִרְחַק (yir.Chak), he will be far. The structure presents two main actions: guarding the soul and staying away from dangers.
The sentence structure features a main clause followed by a prepositional phrase that describes the dangers, indicating the consequences of the actions taken by the subject.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew term עִקֵּשׁ is rendered as σκολιαῖς, which also conveys the idea of something twisted or morally corrupt. This choice reflects a similar understanding of the dangers associated with a perverse life.
The Greek translation maintains the emphasis on the moral implications of the path one chooses, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Proverbs 22:5 warns that those who live a twisted life will encounter dangers like thorns and snares. However, if someone takes care of their soul, they will stay away from these traps. This verse emphasizes the importance of moral choices and their consequences.
Frequently Asked Questionsgenerated
Thorns and snares symbolize the dangers and pitfalls that accompany a perverse or morally twisted life.
Guarding one's soul involves making wise choices, avoiding harmful behaviors, and staying true to moral principles.
Staying far from danger means creating distance from harmful influences and situations that can lead to moral corruption.
The concept of a perverse path highlights the consequences of poor choices and the need for vigilance in one's moral journey.
Reflection Questionsgenerated
- What are some examples of thorns and snares in my own life that I need to avoid?
- How can I actively guard my soul from negative influences?
- In what ways can I encourage others to choose a righteous path?
- What steps can I take to ensure I am not being led astray by a perverse lifestyle?
The early church on this verse — how the Fathers read it
Bede comments on the dangers faced by the perverse, noting that they are armed to harm others, highlighting the moral implications of this verse.
Swords and arrows in the way of the perverse, etc. This is to be understood in two ways, because the perverse are always armed to harm their neighbors, either by word or wicked deed,Early Church Fathers on Proverbs 22 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 22:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThorns [and] snares [are] in the way of the froward,.... Who walks contrary to the will and law of God; such a man meets with troubles, which are as thorns, grieving and distressing to him; and is
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThorns and snares are in the way of the froward: he that doth keep his soul shall be far from them. Thorns and snares (entanglements in sin, and consequent punishment) are in the way of the froward.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThorns and snares are in the way of the froward; the wicked by their evil courses expose themselves to many dangers and occasions both of sin and mischief. He that doth keep his soul, that taketh heed to himself, and to his actions, and to the saving of his life and soul, shall be far from them; either, 1. Will avoid the society of such froward persons. Or, 2. Shall by that circumspection preserve himself from those thorns, &c., with which the pronoun them agrees in number.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:5 Thorns [and] snares [are] in the way of the froward: he that doth keep his soul shall be far from them.Ver. 5. Thorns and snares are in the way of the froward.] In opposition to the reward of righteousness; which is to say, "The ungodly are not so." Or if they have riches, they prove thorns to them to prick and choke their souls; if honour, and long life to enjoy it, these prove snares to them. Of carnal hearts it may be said, as Pharaoh said of the Israelites, "They are entangled in the land, the wilderness hath shut them in." They have treasures in the field, of wheat, barley, and oil, as those ten men had, and are therefore loath to die. And yet before they die - live they…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thorns.—Comp. note on Proverbs 15:19.
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thorns and snares] Various difficulties, trials, and sufferings.
Read AdamClarke on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Thorns and snares, etc. — There is no conjunction here again.
Read Daniel Denison Whedon on Proverbs 22 →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
Thorns and snares lie on the path of the perverse; he who guards his soul stays far from them.
Thorns and snares are in the path of the wicked; whoever guards his soul stays far from them.
Thorns and snares lie on the path of the perverse; he who guards his soul stays far from them.
Thorns and snares are in the path of the perverse, but the one who guards himself keeps far from them.
Tyndale line
Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
Thorns and snares are in the way of the perverse: He that keepeth his soul shall be far from them.
Thorns and snares are in the way of the froward: he that keepeth his soul shall be far from them.
Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
Thornes and snares are in the way of the frowarde: but he that regardeth his soule, will depart farre from them.
Strictly literal
Thorns [and] snares are in the way of the perverse: he that keepeth his soul holdeth himself far from them.
Thorns — snares [are] in the way of the perverse, Whoso is keeping his soul is far from them.
Thorns [and] snares [are] in the way of the perverse, || Whoever is keeping his soul is far from them.
Thorns and snares are on the way of a perverse man: he that doth guard his soul will keep far from them.
Thorns and snares lie in the path of the perverse; whoever guards his life will keep far from them.
From the Latin
Arms and swords are in the way of the perverse: but he that keepeth his own soul departeth far from them.
Simplified
Thorns and traps lie in the path of crooked people; those who value their lives will stay away from them.
Thorns and nets are in the way of the twisted: he who keeps watch over his soul will be far from them.
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 largely agree in their wording for Proverbs 22:5, with a close correspondence in meaning, although the Septuagint's word order differs.
צִנִּ֣ים פַּ֭חִים בְּדֶ֣רֶךְ עִקֵּ֑שׁ שׁוֹמֵ֥ר נַ֝פְשׁ֗וֹ יִרְחַ֥ק מֵהֶֽם׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 22:5
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.
צֵן (tsen) refers to a thorn or barb, with its meaning being somewhat uncertain. It is derived from a root that suggests a prickly nature, possibly indicating a cactus-hedge. The entries suggest a focus on the physical characteristics of thorns, but do not provide extensive context or usage examples.
[צֵן] n.[m.] thorn ? barb ?
base
H6791 צֵן
6791 tsen tsane
from an unused root meaning to be prickly; a thorn; hence, a
cactus-hedge:--thorn.
צֵן (tsen) — thorn.
1) thorn, barb
1a) meaning uncertain
N-mp — Noun common · masculine plural absoluteHNcmpa
and Thistles. There appear to be eighteen or twenty Hebrew words which point to different kinds of prickly or thorny shrubs. These words are variously rendered in the Authorized Version By "thorns," "briers," "thistles," etc. Palestine abounded in a great variety of such plants. ("Travellers call the holy land ’a land of thorns.’ Giant thistles, growing to the height of a man on horseback, frequently spread over regions once rich and fruitful, as they do on the pampas of South America; and many of the most interesting historic spats and ruins are rendered almost inaccessible by thickets of fiercely-armed buckthorns. Entire fields are covered with the troublesome creeping stems of the spinous ononis , while the bare hillsides are studded with the dangerous capsules of the puliuris and tribulus . Roses of the most prickly kinds abound on the lower slopes of Hermon; while the sub-tropical…
See THISTLES.
פַּח (pach) refers to both a bird trap and a metal plate. It is derived from a root meaning to spread out or pound thin, indicating its use as a snare or a thin sheet of metal. The word can also figuratively represent calamities or plots. The entries consistently highlight these two primary meanings without significant disagreement.
פַּח n.m. bird-trap
base
[פַּח] n.[m.] plate of metal
base
H6341a פַּח bird-trap H6341b פַּח plate of metal
6341 pach pakh
from 6351; a (metallic) sheet (as pounded thin); also a
spring net (as spread out like a lamina):--gin, (thin) plate,
snare.
see HEBREW for 06351
פַּח (pach) — snare.
1) bird trap, trap, snare
1a) bird trap (literal)
1b) of calamities, plots, source or agent of calamity (fig.)
פַּח (pach) — plate.
plate (of metal)
N-mp — Noun common · masculine plural absoluteHNcmpa
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
עִקֵּשׁ (iqqesh) means twisted or perverted, conveying a sense of distortion or crookedness. It is derived from the root word עָקַשׁ (‘aqash), which also relates to these themes. The entries consistently emphasize its negative connotations, describing something that is false or morally corrupt.
עִקֵּשׁ adj. twisted, perverted
base
H6141 עִקֵּשׁ twisted, perverted
6141 `iqqesh ik-kashe'
from 6140; distorted; hence, false:--crooked, froward,
perverse.
see HEBREW for 06140
עִקֵּשׁ (iq.qesh) — twisted.
twisted, distorted, crooked, perverse, perverted
Adj — AdjHAamsa
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
The Hebrew word רָחַק (rachaq) is a primitive root meaning to be or become far or distant. It encompasses various forms, including intransitive meanings like receding and transitive meanings such as removing or sending away. The entries indicate uses in different stems, including Qal (to be distant), Piel (to send far away), and Hiphil (to cause to be distant).
רָחַק vb. be, or become, far, distant
Qal be far, distant
Pi. send far away
Hiph.
dir. caus. make, or exhibit, distance, be gone for
indir. caus. remove, put far away
base
H7368 רָחַק be, or become, far, distant
7368 rachaq raw-khak'
a primitive root; to widen (in any direction), i.e.
(intransitively) recede or (transitively) remove (literally or
figuratively, of place or relation):--(a-, be, cast, drive,
get, go, keep (self), put, remove, be too, (wander), withdraw)
far (away, off), loose, X refrain, very, (be) a good way
(off).
רָחַק (ra.chaq) — to remove.
v
1) to be or become far, be or become distant, be removed, go far away
1a) (Qal) to be far, be distant
1b) (Piel) to send far away, extend
1c) (Hiphil)
1c1) to make or exhibit distance, be gone far
1c2) to remove, put far away
2) (Niphal) loose
v inf (as adv)
3) at a distance
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp