Psalms 11:1 — Word Study
WLCבַּֽיהוָ֨ה׀ חָסִ֗יתִי אֵ֭יךְ תֹּאמְר֣וּ לְנַפְשִׁ֑י נ֝֗וּדִי הַרְכֶ֥ם צִפּֽוֹר׃
BSAFor the choirmasternâtsach Of DavidDâvid In the LORDYᵉhôvâh [Yehovah, The covenant Name of God] I take refugechâçâh■ [seek protection, trust in] How thenʼêyk [in what way] can you sayʼâmar▸ [speak, command] to menephesh Fleenûwd [escape, wander] like a birdtsippôwr [a little bird, a sparrow] to your mountainhar [a high place, a spiritual refuge]
| Greek | English | Parsing |
|---|---|---|
| בַּֽיהוָ֨ה׀ | in Yahweh | Preposition, noun proper |
| חָסִ֗יתִי | I have taken refuge | Verb, Qal, perfect first person common singular |
| אֵ֭יךְ | how? | Particle |
| תֹּאמְר֣וּ | will you say | Verb, Qal, imperfect second person masculine plural |
| לְנַפְשִׁ֑י | to self my | Preposition, noun common feminine singular construct, suffix |
| נ֝֗וּדִי | take flight | Verb, Qal, imperative second person feminine singular |
| הַרְכֶ֥ם | mountain your | Noun common masculine singular construct, suffix |
| צִפּֽוֹר׃ | a bird | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain! |
| KJV | In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? |
| ASV | In Jehovah do I take refuge: How say ye to my soul, Flee as a bird to your mountain; |
| YLT | To the Overseer. — By David. In Jehovah I trusted, how say ye to my soul, 'They moved [to] Thy mountain for the bird? |
| WEB | In Yahweh, I take refuge. How can you say to my soul, “Flee as a bird to your mountain”? |
| BBE | In the Lord put I my faith; how will you say to my soul, Go in flight like a bird to the mountain? |
The translations agree on the essential meaning of the verse, maintaining the theme of trust in the LORD.
The sentence consists of a main assertion followed by a rhetorical question and an imperative, emphasizing the contrast between trust and fear.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 11:1
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 — David's Trust in the LORDgenerated
Psalm 11:1 reflects a moment of distress for David, who asserts his reliance on the LORD amidst external pressures to escape danger. This psalm emphasizes the contrast between divine protection and human advice, highlighting the importance of faith in God's sovereignty. The surrounding verses (Psalm 11:2-4) further illustrate the threats David faces and God's ultimate authority over justice and safety.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:1 | O LORD my God, I take refuge in You; save me and deliver me from all my pursuers, |
| 2 | Psalm 9:10 | Those who know Your name trust in You, for You, O LORD, have not forsaken those who seek You. |
| 3 | Psalm 16:1 | Preserve me, O God, for in You I take refuge. |
| 4 | Psalm 25:2 | in You, my God, I trust. Do not let me be put to shame; do not let my enemies exult over me. |
| 5 | Psalm 31:14 | But I trust in You, O LORD; I say, “You are my God.” |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — חָסִ֗יתִי, cha.Si.tigenerated
The verb חָסָה (*chacah*) means to seek refuge or take shelter, indicating a deep trust in God's protection. The perfect tense here shows a completed action, suggesting that David has already made the decision to take refuge in the LORD.
This word is often used in poetic contexts, emphasizing a relationship of reliance and safety. David's declaration of having taken refuge indicates a personal commitment to trust in God despite the circumstances he faces.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with all versions using the phrase In the LORD I take refuge to convey David's trust.
Sentence Structuregenerated
The finite verb חָסִ֗יתִי, I have taken refuge, governs the main clause, while the subsequent phrases express the speaker's questioning of advice. The structure emphasizes David's confidence in God over the counsel of others.
The arrangement of the sentence places the declaration of trust first, followed by the rhetorical question, highlighting the contrast between faith and fear.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָסָה is rendered as ἐλπίς (hope), which shifts the focus slightly from taking refuge to the broader concept of hope in God. This choice suggests a nuanced interpretation of reliance on divine support.
The Greek term emphasizes the expectation of safety and deliverance, aligning with the psalmist's sentiment of trust.
In plain words — the whole versegenerated
Psalm 11:1 shows David declaring his trust in the LORD for protection. He questions why others would advise him to flee like a bird to a mountain, emphasizing his confidence in God's safety.
Frequently Asked Questionsgenerated
Taking refuge in the LORD means trusting in Him for protection and safety, relying on His strength in times of trouble.
David questions the advice because he believes that true safety comes from God, not from fleeing to a physical location.
This verse sets the stage for David's confidence amid threats, with the following verses discussing the wicked and God's authority.
We can learn the importance of trusting in God over human advice, especially in difficult situations.
Reflection Questionsgenerated
- In what situations have I relied on God for protection?
- How do I respond to advice that contradicts my faith in God?
- What does it mean for me to find refuge in the LORD today?
- How can I encourage others to trust in God during their times of trouble?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of hope and reliance on God, illustrating its enduring significance in Christian thought.
The soul has wings by which it can raise itself free from the earth. But this movement of the wings is not of something constructed of feathers but a continuing series of good works, like those of the Lord of whom it is well said,Early Church Fathers on Psalms 11 →
Those who trust in the things of this life are in no better situation than the sparrow, which relies on the wilderness and is prey to all. People who put their hope in money are like that.Early Church Fathers on Psalms 11 →
Great is the power of hope in the Lord, invincible citadel, unassailable rampart, insuperable reinforcement, tranquil haven, impregnable tower, irresistible weapon,Early Church Fathers on Psalms 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 11:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the Lord put I my trust,.... Not in himself, in his own heart, nor in his own righteousness and strength; nor in men, the greatest of men, the princes of the earth; nor in his armies, or any
Read John Gill on Psalms 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?
Read Robert Jamieson on Psalms 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 11 This Psalm seems to have been composed by David when he was persecuted by Saul, and forced to flee from place to place for safety. David encourageth himself in God, , against the wicked designs of his enemies, ,3. The providence and justice of God, , to the righteous and wicked, . In the Lord, i.e. in his faithfulness, who hath promised, and will, I doubt not, give me the kingdom. How say ye? either, 1. Ye my friends; who through diffidence and despondency advised him to this course. Or, 2. Ye my enemies; who said it scoffingly and insultingly. How say ye? With what face or reason can you say thus to him, who hath the Lord God Almighty for his refuge? To my soul, i.e. to me, as…
Read Matthew Poole on Psalms 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 11:1 « To the chief Musician, [A Psalm] of David. » In the LORD put I my trust: how say ye to my soul, Flee [as] a bird to your mountain?Ver. 1. In the Lord put I my trust] This was that which David had and held, wherewith to answer him that reproached him (and it was an excellent good one), that he trusted in God’ s word, Psalms 119:42. When it was that he gave this answer, "In the Lord put I my trust" (whether when Saul’ s courtiers, under pretence of friendship, counselled him to quit the court for fear of Saul, which he was very loth to do, see the like Nehemiah 6:10 Luke 13:31, or else when he was with Samuel at Naioth, 1 Samuel 19:18, &c., where his carnal friends might advise…
Read John Trapp on Psalms 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Put I my trust.—Better, as in Psalms 7:1, I find my refuge.Flee as a bird.—Literally, flee ye a bird. The plural verb, with the singular noun, offers a difficulty which is not obviated by the reading which changes the verb to the singular, since your mountain has the plural suffix. We may supply the sign of comparison, as elsewhere sometimes omitted (Psalms 22:14); “flee ye like a bird;” or we may, with Ewald, take the noun as collective—a flock of birds. The idea of trepidation is conveyed in the original by the verb, which suggests the hurried flap of wings. Dr. Thomson, in The Land and the Book, finds in the habits of the dove an illustration of the passage; and compares Psalms 55:6…
Read Charles John Ellicott on Psalms 11 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XI David's friends advise him to flee to the wilderness from Saul's fury, 1-3. He answers that, having put his trust in God, knowing that he forsakes not those who confide in him, and that he will punish the ungodly, he is perfectly satisfied that he shall be in safety, 4-7. NOTES ON PSALM XI The inscription is, To the chief Musician, A psalm of David. By the chief musician we may understand the master-singer; the leader of the band; the person who directed the choir: but we know that the word has been translated, To the Conqueror; and some deep and mystical senses have been attributed to it, with which I believe the text has nothing to do. Verse 1. In the Lord put I my trust: how say…
Read AdamClarke on Psalms 11 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. Faith’s indignant repudiation of faint-hearted counsel in the hour of danger.
Read Cambridge on Psalms 11 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm.
Read Albert Barnes on Psalms 11 →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
In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain!
In Yahweh, I take refuge. How can you say to my soul, “Flee as a bird to your mountain”?
For the choirmaster. Of David. In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain!
In the Lord I have taken shelter. How can you say to me, “Flee to a mountain like a bird!
Tyndale line
In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?
In Jehovah do I take refuge: How say ye to my soul, Flee as a bird to your mountain;
In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain?
To the chief Musician, A Psalm of David. In the LORD I put my trust: how say ye to my soul, Flee as a bird to your mountain?
To him that excelleth. A Psalme of Dauid. In the Lord put I my trust: howe say yee then to my soule, Flee to your mountaine as a birde?
Strictly literal
In Jehovah have I put my trust: how say ye to my soul, Flee [as] a bird to your mountain?
To the Overseer. — By David. In Jehovah I trusted, how say ye to my soul, 'They moved [to] Thy mountain for the bird?
TO THE OVERSEER. BY DAVID. In YHWH I trusted, how do you say to my soul, “They moved to your mountain [as] the bird?”
“To the chief musician, by David.” In the Lord have I put my trust: how can ye say to my soul, Flee to your mountain as a bird?
I take refuge in Yahweh; how will you say to me, “Flee like a bird to the mountain”?
From the Latin
Unto the end; for the octave, a psalm for David.
Simplified
Lord, you are my protection. So how can you tell me, “Fly away to the mountains like a bird”?
In the Lord put I my faith; how will you say to my soul, Go in flight like a bird to the mountain?
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 of Psalms 11:1 reads, "In the LORD I take refuge. How then can you say to me: 'Flee like a bird to your mountain!'" The Septuagint largely agrees with the Masoretic Text, matching 7 of the 8 words, although it presents the text with its own word order and articles. The Dead Sea Scrolls, specifically 11Q7 and 5/6hev1b, contain fragments that align closely with the Masoretic Text, with some words partially restored and one word supplied by an editor. Overall, the primary witnesses agree with the Masoretic Text, with minor variations in restoration and presentation.
בַּֽיהוָ֨ה׀ חָסִ֗יתִי אֵ֭יךְ תֹּאמְר֣וּ לְנַפְשִׁ֑י נ֝֗וּדִי הַרְכֶ֥ם צִפּֽוֹר׃
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.
[למנצח] לדוד [ביהוה] [חסיתי] איך [תאמרו] [לנפש׳י] [נודי] [הר׳כם] [צפור]
nothing on the leather here — 2 partly restored, 8 supplied entire by an editor.
למנצח לדוד ביהוה [חסיתי] איך תאמרו לנפש׳י נודי הר׳כם צפור
7 words on the leather — 2 partly restored, 1 supplied entire by an editor.
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 11:1
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.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
חָסָה (chacah) is a Hebrew verb meaning to seek refuge or flee for protection, often used in a figurative sense to express trust or hope in God. It is primarily found in poetic contexts, emphasizing the act of confiding in divine protection.
חָסָה vb. (mostly poet. and fig.) seek refuge
base
H2620 חָסָה (mostly poet. and fig.) seek refuge
2620 chacah khaw-saw'
a primitive root; to flee for protection (compare 982);
figuratively, to confide in:--have hope, make refuge, (put)
trust.
see HEBREW for 0982
חָסָה (cha.sah) — to seek refuge.
1) (Qal) to seek refuge, flee for protection
1a) to put trust in (God), confide or hope in (God) (fig.)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
ref'-uj: A place of resort and safety. The principal words in the Old Testament are machceh (Ps 14:6; 46:1; 62:7,8; Isa 4:6, etc.), and manoc (2Sa 22:3; Ps 59:16, etc.), both applied chiefly to God as a "refuge" for His people. For the King James Version "refuge" in De 33:27, the Revised Version (British and American) has "dwelling-place," and in Ps 9:9, "high tower." Conversely, the Revised Version (British and American) has "refuge" for the King James Version "shelter" in Ps 61:3, and "hope" in
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From the avenger of blood Ex 21:13,14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
The Hebrew word נוּד (*nuwd*) is a primitive root meaning to move to and fro or wander. It encompasses a range of actions including shaking, fluttering, and showing grief, as well as more figurative uses like taunting or consoling. The entries detail various forms and nuances, such as causing others to wander or moving oneself in grief.
נוּד vb. move to and fro, wander, shudder, shew grief
Qal
move to and fro, wander aimlessly, as fugitive
flutter
waver, wave, shake
shew grief (i.e. by shaking or nodding head)
Hiph.
cause to wander aimlessly, as fugitives
make a wagging, wag with the head
Hoph. and the worthless, like briers made to flutter (tossed away) are they
Hithpo‛lel
move oneself to and fro, sway, totter
shake oneself, in excitement
bemoan oneself
base
H5110 נוּד move to and fro, wander, shudder, shew grief
5110 nuwd nood
a primitive root; to nod, i.e. waver; figuratively, to
wander, flee, disappear; also (from shaking the head in
sympathy), to console, deplore, or (from tossing the head in
scorn) taunt:--bemoan, flee, get, mourn, make to move, take
pity, remove, shake, skip for joy, be sorry, vagabond, way,
wandering.
נוּד (nud) — to wander.
1) to shake, waver, wander, move to and fro, flutter, show grief, have compassion on
1a) (Qal)
1a1) to move to and fro, wander (aimlessly), take flight
1a2) to flutter
1a3) to waver, wave, shake
1a4) to show grief
1a4a) to lament, condole, show sympathy
1b) (Hiphil)
1b1) to cause to wander (aimlessly)
1b2) to make a wagging, wag (with the head)
1c) (Hithpolel)
1c1) to move oneself to and fro, sway, totter
1c2) to shake oneself
1c3) to bemoan oneself
V-Qal-Impv-2mp — Verb · Qal · imperative second person feminine singularHVqv2fs
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
צִפּוֹר (tsippowr) means 'bird' and can refer to a singular bird or birds collectively. It is derived from a root meaning 'to hop' and is associated with small birds like sparrows. The Aramaic equivalent is צְפַר (tse.phar).
צִפּוֹר, צִפֹּר 40 n.f. bird
base
H6833 צִפּוֹר, צִפֹּר bird
6833 tsippowr tsip-pore'
or tsippor {tsip-pore'}; from 6852; a little bird (as
hopping):--bird, fowl, sparrow.
see HEBREW for 06852
צִפּוֹר (tsip.por) — bird.
1) bird, fowl
1a) bird (singular)
1b) birds (coll)
Aramaic equivalent: tse.phar (צְפַר "bird" H6853)
N-cs — Noun common · both singular absoluteHNcbsa
Bird
Birds are divided in the Mosaic law into two classes, (1) the clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in sacrifice, they were not divided as other victims were (Gen. 15:10). They are mentioned also as an article of food (Deut. 14:11). The art of snaring wild birds is referred to (Ps. 124:7; Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps. 104:12;