Proverbs 31:6 — Word Study
WLCתְּנוּ־ שֵׁכָ֣ר לְאוֹבֵ֑ד וְ֝יַיִן לְמָ֣רֵי נָֽפֶשׁ׃
BSAGivenâthan [to put in the hand of, provide] strong drinkshêkâr [intoxicating liquor, alcoholic beverage] to one who is perishingʼâbad [near to destruction, ready to die] and wineyayin [fermented wine, causing intoxication] to the bittermar [having a bad taste, experiencing emotional pain] in soulnephesh [the essence of a person, the living being]
| Greek | English | Parsing |
|---|---|---|
| תְּנוּ־ | give | Verb, Qal, imperative second person masculine plural |
| שֵׁכָ֣ר | strong drink | Noun common, masculine singular absolute |
| לְאוֹבֵ֑ד | to [one who] is perishing | Preposition, verb qal participle (active) masculine singular |
| וְ֝יַיִן | and wine | Conjunction, noun common masculine singular absolute |
| לְמָ֣רֵי | to [people] bitter of | Preposition |
| נָֽפֶשׁ׃ | soul | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Give strong drink to one who is perishing, and wine to the bitter in soul. |
| KJV | Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. |
| ASV | Give strong drink unto him that is ready to perish, And wine unto the bitter in soul: |
| YLT | Give strong drink to the perishing, And wine to the bitter in soul, |
| WEB | Give strong drink to him who is ready to perish, and wine to the bitter in soul. |
| BBE | Give strong drink to him who is near to destruction, and wine to him whose soul is bitter: |
The translations agree on the rendering of שֵׁכָר as strong drink.
The verse consists of two main clauses, each with a prepositional phrase indicating the recipient of the drink.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 31:6
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 — Instructions for a Kinggenerated
Proverbs 31:6 is part of a passage that provides guidance on the conduct of a king, emphasizing the importance of justice and compassion. The speaker advises that strong drink should be given to those on the brink of death and wine to those who are bitter in soul, highlighting a compassionate response to suffering. This reflects a broader theme in Proverbs that values wisdom and understanding in leadership.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 104:15 | wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart. |
| 2 | 1 Timothy 5:23 | Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments. |
| 3 | 1 Samuel 1:10 | In her bitter distress, Hannah prayed to the LORD and wept with many tears. |
| 4 | 1 Samuel 30:6 | And David was greatly distressed because the people spoke of stoning him, because the soul of every man grieved for his sons and daughters. But David found strength in the LORD his God. |
| 5 | 2 Kings 4:27 | When she reached the man of God at the mountain, she clung to his feet. Gehazi came over to push her away, but the man of God said, “Leave her alone, for her soul is in deep distress, and the LORD has hidden it from me and has not told me.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — שֵׁכָ֣ר, she.Khargenerated
The Hebrew word שֵׁכָר (shekar) refers to strong drink or intoxicating liquor. It is derived from a root meaning to be drunk and is used in contexts that discuss the effects of alcohol, particularly in relation to drunkenness.
In this verse, שֵׁכָר emphasizes the provision of a strong alcoholic beverage as a means to offer comfort to those who are perishing, suggesting a practical and compassionate approach to alleviating suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently rendering שֵׁכָר as strong drink across the versions.
Sentence Structuregenerated
The main verb תְּנוּ (give) governs the entire verse, directing the action of providing strong drink and wine. The structure emphasizes the imperative nature of the command.
The sentence includes two objects: שֵׁכָ֣ר (strong drink) and יַיִן (wine), each linked to the respective recipients described in the prepositional phrases.
Septuagint Backgroundgenerated
The Septuagint translates תְּנוּ with δίδοτε, which also means 'give.' This choice maintains the imperative sense of the original Hebrew.
For שֵׁכָר, the LXX uses μέθην, indicating a focus on intoxication, which aligns with the Hebrew meaning of strong drink.
In plain words — the whole versegenerated
Proverbs 31:6 advises giving strong drink to those who are near death and wine to those who are emotionally troubled. This reflects a compassionate approach to dealing with suffering and distress.
Frequently Asked Questionsgenerated
It suggests providing comfort and relief to those who are close to death.
Wine is seen as a means to alleviate emotional pain and suffering.
Yes, it is part of a larger discourse on the responsibilities of a king and the importance of justice.
It emphasizes wisdom in leadership and the need for compassion towards those in distress.
Reflection Questionsgenerated
- How can I offer comfort to those who are suffering in my life?
- In what ways can I be more compassionate toward those who are in distress?
- What does this verse teach about the role of leaders in caring for the vulnerable?
- How can I apply the wisdom of this verse in my daily interactions?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the use of wine and strong drink as comfort for the sorrowful, illustrating its application in pastoral care.
Console each other with the following words. It is a good medicine that [Solomon] has for sorrow; for he bids wine be given to the sorrowful.Early Church Fathers on Proverbs 31 →
“Let people in distress have wine and those in pain strong drink,” which shows that nothing can prove such a good remedy for depression as recourse to this,Early Church Fathers on Proverbs 31 →
“Give strong drink unto him who is ready to perish, and wine unto the bitter in soul.” Justly so, because it can mitigate asperity and gloominess and drive away clouds from the brow. “Wine makes glad the heart of man,” says the psalmist.Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGive strong drink unto him that is ready to perish,.... Thou, O Lemuel, and other kings and judges, rather than drink strong drink yourselves, least to excess; give it out of your great abundance and
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGive strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Give strong drink unto him that is ready to perish, and ... unto those ... of heavy hearts.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnto him; which is to be understood comparatively, to him rather than to kings, partly because he needs a liberal draught of it more than kings do; and principally because if it proceed to excess, in him it is only a private inconvenience, but in kings it is a public mischief and grievance. Ready to perish; sorely afflicted and overwhelmed with sorrow, as it is explained in the following words; for such need a cordial.
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.Ver. 6. Give strong drink to him, &c.] To those that stand at the bar, rather than to them that sit on the bench. Wine maketh glad the heart of man. Plato calls wine and music the μαλακτικα - mitigators of men’ s miseries. Hence that laudable custom among the Jews at funerals to invite the friends of the deceased to a feast, and to give them the "cup of consolation." And hence that not so laudable of giving wine, mingled with myrrh, to crucified malefactors, to make them die with less sense. Christ did not like the custom so well, and therefore refused the potion. People should be…
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Give strong drink unto him that is ready to perish.—For this is not waste, but an advantageous use of God’s gift. (Comp. St. Paul’s advice, 1 Timothy 5:23.) It was out of a merciful remembrance of this passage that the pious ladies of Jerusalem used to provide a medicated drink for criminals condemned to be crucified, in order to deaden their pain. This was offered to our Lord (Matthew 27:34), but He would not drink it, as He wished to keep His mind clear to the last, and was willing to drink to the dregs the “cup which His Father had given Him.”
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Give strong drink unto him that is ready to perish] We have already seen, that inebriating drinks were mercifully given to condemned criminals, to render them less sensible of the torture they endured in dying. This is what was offered to our Lord; but he refused it. See Clarke on Psalms 104:15.
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and Colleges6. of heavy hearts] Better, with R.V. text and A.V. marg., bitter in soul. Comp. 1 Samuel 1:10, where the same Heb. expression is used.
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleThe true purpose of the power of wine over man’s mind and body, as a restorative and remedial agent. Compare the margin reference.
Read Albert Barnes on Proverbs 31 →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
Give strong drink to one who is perishing, and wine to the bitter in soul.
Give strong drink to him who is ready to perish, and wine to the bitter in soul.
Give strong drink to one who is perishing, and wine to the bitter in soul.
Give strong drink to the one who is perishing, and wine to those who are bitterly distressed;
Tyndale line
Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Give strong drink unto him that is ready to perish, And wine unto the bitter in soul:
Give strong drink unto him that is ready to perish, and wine unto the bitter in soul:
Give strong drink to him that is ready to perish, and wine to those that are of heavy hearts.
Giue ye strong drinke vnto him that is readie to perish, and wine vnto them that haue griefe of heart.
Strictly literal
Give strong drink unto him that is ready to perish, and wine unto the bitter of soul:
Give strong drink to the perishing, And wine to the bitter in soul,
Give strong drink to the perishing, || And wine to the bitter in soul,
Give strong drink unto him that is ready to perish, and wine unto those who have an embittered soul.
Give strong drink to a person who is perishing and wine to those in bitter distress.
From the Latin
Give strong drink to them that are sad: and wine to them that are grieved in mind:
Simplified
Give alcohol to those who are dying, and wine to those who are in terrible distress.
Give strong drink to him who is near to destruction, and wine to him whose soul is bitter:
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 generally agree in this verse, with five of the six words matching. The Septuagint's word order differs but retains the essential meaning.
תְּנוּ־ שֵׁכָ֣ר לְאוֹבֵ֑ד וְ֝יַיִן לְמָ֣רֵי נָֽפֶשׁ׃
5 of the 6 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 31:6
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
N-ms — Noun common · masculine singular absoluteHNcmsa
See WINE.
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHR/Vqrmsa
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Prep | Adj — PrepositionHR/Aampc
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 — Noun common · feminine singular absoluteHNcfsa
sol (nephesh; psuche; Latin anima):
1. Shades of Meaning in the Old Testament:
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Isa 10:18; De 12:23); from she'er, "the inner flesh," next the bones (Pr 11:17, "his own flesh"); from beTen, "belly" (Ps 31:10, "My soul and my belly are consumed with grief"), etc.
The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25.
But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the…
→ See SPIRIT
→ See IMMORTALITY
→ See MAN, A SPIRIT
→ See RIGHTEOUS, FUTURE STATE OF
→ See WICKED, PUNISHMENT OF