Psalms 105:18 — Word Study
WLCעִנּ֣וּ בַכֶּ֣בֶל רַגְל֑וֹ בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ׃
BSAThey bruisedʻânâh■ [hurt, afflicted with fetters] his feetregel [with chains, in bondage] with shackleskebel [fetters, iron bonds] [and] placedbôwʼ■ [laid, put] his necknephesh [soul, being] ◂in ironsbarzel [chains of iron, iron bands]
| Greek | English | Parsing |
|---|---|---|
| עִנּ֣וּ | people afflicted | Verb, Piel, perfect third person common plural |
| בַכֶּ֣בֶל | with shackle[s] | Preposition, noun common masculine singular absolute |
| רַגְל֑וֹ | foot his | Noun common feminine singular construct, suffix |
| בַּ֝רְזֶ֗ל | iron | Noun common, masculine singular absolute |
| בָּ֣אָה | it came | Verb, Qal, perfect third person feminine singular |
| נַפְשֽׁוֹ׃ | neck 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 | They bruised his feet with shackles and placed his neck in irons, |
| KJV | Whose feet they hurt with fetters: he was laid in iron: |
| ASV | His feet they hurt with fetters: He was laid in chains of iron, |
| YLT | They have afflicted with fetters his feet, Iron hath entered his soul, |
| WEB | They bruised his feet with shackles. His neck was locked in irons, |
| BBE | His feet were fixed in chains; his neck was put in iron bands; |
The translations agree on the wording and meaning of the verse, with no significant differences noted.
The sentence structure highlights the main action of affliction, with additional details specifying the means and types of restraint.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָנָה
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 — Psalms 105:18
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 Story of Joseph's Sufferinggenerated
Psalms 105:18 recounts the hardships faced by Joseph during his time as a slave in Egypt. The psalmist reflects on how Joseph was mistreated, illustrating the severe conditions he endured. This verse highlights the broader theme of God's sovereignty and eventual deliverance, which is further explored in the surrounding verses, such as Psalm 105:17 and Psalm 105:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 39:20 | So Joseph’s master took him and had him thrown into the prison where the king’s prisoners were confined. While Joseph was there in the prison, |
| 2 | Genesis 40:15 | For I was kidnapped from the land of the Hebrews, and even here I have done nothing for which they should have put me in this dungeon.” |
| 3 | Acts 16:24 | On receiving this order, he placed them in the inner cell and fastened their feet in the stocks. |
| 4 | Psalm 107:10 | Some sat in darkness and in the shadow of death, prisoners in affliction and chains, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עִנּ֣וּ, 'i.Nugenerated
The verb עָנָה (anah) is a Piel form, indicating an action of affliction or oppression. It conveys the sense of being brought low or humbled, often in a context of suffering or hardship.
This word emphasizes the painful experience Joseph faced, as he was not only physically restrained but also emotionally burdened. The use of this term in the verse highlights the severity of his plight.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb עִנּ֣וּ governs the sentence, describing the action of affliction. This is followed by a prepositional phrase detailing the means of that affliction and a noun phrase that identifies the subject of the action.
The structure emphasizes the duality of Joseph's physical and emotional suffering, with the verb leading the description of his plight.
Septuagint Backgroundgenerated
The Septuagint translates עִנּ֣וּ as ἐταπείνωσαν (etapeinōsan), which means 'to humble' or 'to bring low.' This choice reflects an interpretation that emphasizes the humiliation Joseph experienced.
The Greek word captures both the physical and emotional aspects of Joseph's suffering, aligning with the Hebrew's focus on affliction.
In plain words — the whole versegenerated
Psalm 105:18 tells us that Joseph was severely mistreated while he was a slave in Egypt. His feet were hurt with shackles, and his neck was placed in iron chains, symbolizing the deep pain and oppression he endured.
Frequently Asked Questionsgenerated
This phrase indicates the physical pain Joseph suffered due to being shackled, representing his captivity and oppression.
This verse highlights a key moment of suffering in Joseph's life, which ultimately leads to his rise to power in Egypt, showcasing God's providence.
Iron symbolizes strength and harshness, reflecting the severity of Joseph's bondage and the oppressive conditions he faced.
Joseph's suffering is a precursor to his eventual deliverance, illustrating a common biblical theme where hardship leads to greater purpose and fulfillment.
Reflection Questionsgenerated
- How can I relate to Joseph's experience of suffering and oppression in my own life?
- What does this verse teach me about the nature of affliction and God's presence in difficult times?
- In what ways can I find hope in the midst of my struggles, similar to Joseph's eventual rise from hardship?
- How can I support others who are experiencing affliction, drawing from the lessons learned in Joseph's story?
The early church on this verse — how the Fathers read it
Early commentary on this verse reflects on Joseph's suffering and eventual exaltation, illustrating the theme of divine providence.
Next he does relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. "His feet they hurt in the stocks: the iron entered into his soul,Early Church Fathers on Psalms 105 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 105:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhose feet they hurt with fetters,.... For it seems Joseph was not only cast into prison, upon the calumny of his mistress; but had fetters put upon him, and his feet were made fast with them; and
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover he called for a famine upon the land: he brake the whole staff of bread. -The circumstances leading to the bringing of the heirs of the promise into Egypt.
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. his soul came into iron; which seems to be added emphatically to aggravate his imprisonment, and to show how grievous it was to his very soul, which must needs sympathize with his body, and moreover was greatly vexed to consider both the great injury which was done to him, and yet the foul and public scandal which lay upon him.
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:18 Whose feet they hurt with fetters: he was laid in iron:Ver. 18. Whose feet they hurt with fetters] God hereby fitting him for that great service; as he did afterwards Moses, by forty years’ banishment in Midian, and David, by Saul’ s persecution, till his soul was even as a weaned child, Psalms 131:2. He was laid in iron] Heb. His soul came into iron; or, the iron entered into his soul; but sin entered not into his conscience. See a like phrase Luke 2:35.
Read John Trapp on Psalms 105 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) He was laid in iron.—The Prayer Book Version, “the iron entered into his soul,” has established itself so firmly among expressive proverbial sayings, that the mind almost resents the Authorised Version. The grammar of the clause does not decide its sense with certainty; for its syntax is rather in favour of the Prayer Book Version, though the feminine form of the verb makes in favour of the marginal rendering. Symmachus has, “his soul came into iron;” the LXX., “his soul passed through iron.” The Vulg., however, has the other Version, “the iron passed through his soul”—first found in the Targum. The parallelism is in favour of the Authorised Version.
Read Charles John Ellicott on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges18. Whose feet] R.V. His feet. This verse is merely a poetical description of imprisonment. The narrative in Gen. does not hint that Joseph was severely treated. he was laid in iron] I.e. as R.V., he was laid in (chains of) iron. But the Heb. literally means, (into) iron entered his soul; and his soul is not a mere equivalent for he, but denotes (though we have no word by which it could be rendered here) Joseph’s whole sensitive personality. He keenly felt the degradation and suffering of his unjust imprisonment. Thus the sense is substantially the same as that of the picturesque rendering of the P.B.V. which has passed into a proverbial phrase, “the iron entered into his soul[58].” This…
Read Cambridge on Psalms 105 →Albert Barnes1798–1870Barnes' Notes on the BibleWhose feet they hurt with fetters - In Genesis 40:3; it is said of Joseph that he was “bound” in prison. It is not improbable that his “feet” were bound, as this is the usual way of confining prisoners.
Read Albert Barnes on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Hurt with fetters—The Egyptian laws were very severe against the crime of which Joseph was wickedly charged. “An attempt at adultery was to be punished with one thousand blows.”—Delitzsch.
Read Daniel Denison Whedon on Psalms 105 →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
They bruised his feet with shackles and placed his neck in irons,
They bruised his feet with shackles. His neck was locked in irons,
They bruised his feet with shackles and placed his neck in irons,
The shackles hurt his feet; his neck was placed in an iron collar,
Tyndale line
Whose feet they hurt with fetters: he was laid in iron:
His feet they hurt with fetters: He was laid in chains of iron,
His feet they hurt with fetters; he was laid in chains of iron:
Whose feet they hurt with fetters: he was laid in iron:
They helde his feete in the stockes, and he was laide in yrons,
Strictly literal
They afflicted his feet with fetters; his soul came into irons;
They have afflicted with fetters his feet, Iron hath entered his soul,
They have afflicted his feet with chains, || Iron has entered his soul,
They forced into fetters his feet; in iron was his body put:
His feet were bound by shackles; on his neck was put an iron collar,
From the Latin
And a fire was kindled in their congregation: the flame burned the wicked.
Simplified
They hurt his feet by placing them in shackles, and they put an iron collar around his neck,
His feet were fixed in chains; his neck was put in iron bands;
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 on the wording of this verse, with all six words matched in the translation. This consistency suggests a shared understanding of Joseph's suffering across these texts.
עִנּ֣וּ בַכֶּ֣בֶל רַגְל֑וֹ בַּ֝רְזֶ֗ל בָּ֣אָה נַפְשֽׁוֹ׃
6 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 Psalms 105:18
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.
עָנָה (anah) is a Hebrew verb with a range of meanings related to affliction and humility. It can denote being occupied, as well as being bowed down, depressed, or afflicted. The word has various forms, including ways to humble oneself or to afflict others, and it appears in contexts of discipline and humility, particularly in relation to fasting.
[עָנָה] vb. be occupied, busied with
base
[עָנָה] vb. be bowed down, afflicted
Qal
be put down or become low, of song of triumph
be depressed, downcast
be afflicted
Niph.
humble oneself
be afflicted
Pi.
humble, mishandle, afflict
humble, a woman by cohabit.
afflict as a discipline
humble, weaken
Pu.
be afflicted, in discipline by God
be humbled by fasting
Hiph. afflict, in discipline
Hithp.
humble oneself
be afflicted
humble oneself in fasting
base
H6031a עָנָה be occupied, busied with H6031b עָנָה be bowed down, afflicted .. be put down or become low, of song of triumph
. be depressed, downcast
. be afflicted
. . humble oneself
. be afflicted
. . humble, mishandle, afflict
. humble, a woman by cohabit.
. afflict as a discipline
. humble, weaken
. . be afflicted, in discipline by God
. be humbled by fasting
. afflict, in discipline
. . humble oneself
. be afflicted
. humble oneself in fasting
6031 `anah aw-naw'
a primitive root (possibly rather ident. with 6030 through
the idea of looking down or browbeating); to depress literally
or figuratively, transitive or intransitive (in various
applications, as follows):--abase self, afflict(-ion, self),
answer (by mistake for 6030), chasten self, deal hardly with,
defile, exercise, force, gentleness, humble (self), hurt,
ravish, sing (by mistake for 6030), speak (by mistake for
6030), submit self, weaken, X in any wise.
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
see HEBREW for 06030
עָנָה (a.nah) — be occupied.
(Qal) to be occupied, be busied with
עָנָה (a.nah) — to afflict.
1) to afflict, oppress, humble, be afflicted, be bowed down
1a) (Qal)
1a1) to be put down, become low
1a2) to be depressed, be downcast
1a3) to be afflicted
1a4) to stoop
1b) (Niphal)
1b1) to humble oneself, bow down
1b2) to be afflicted, be humbled
1c) (Piel)
1c1) to humble, mishandle, afflict
1c2) to humble, be humiliated
1c3) to afflict
1d4) to humble, weaken oneself
1d) (Pual)
1d1) to be afflicted
1d2) to be humbled
1e) (Hiphil) to afflict
1f) (Hithpael)
1f1) to humble oneself
1f2) to be afflicted
Aramaic equivalent: a.nah (עֲנָי "to afflict" H6033)
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
כֶּ֫בֶל (kebel) refers to a fetter or bond, derived from a root meaning to twine or braid together. The term is consistently defined across entries, focusing on its meaning related to physical restraints.
כֶּ֫בֶל n.[m.] fetter(s)
base
H3525 כֶּ֫בֶל
3525 kebel keh'-bel
from an unused root meaning to twine or braid together; a
fetter:--fetter.
כֶּ֫בֶל (ke.vel) — fetter.
bond(s), fetter(s)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
N-ms — Noun common · masculine singular absoluteHNcmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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